{1:1} Liber generationis Iesu Christi filii David, filii Abraham.
{1:1} The book of the lineage of Jesus Christ, the son of David, the son of Abraham.
{1:2} Abraham genuit Isaac. Isaac autem genuit Iacob. Iacob autem genuit Iudam, et fratres eius.
{1:2} Abraham conceived Isaac. And Isaac conceived Jacob. And Jacob conceived Judah and his brothers.
{1:3} Iudas autem genuit Phares, et Zaram de Thamar. Phares autem genuit Esron. Esron autem genuit Aram.
{1:3} And Judah conceived Perez and Zerah by Tamar. And Perez conceived Hezron. And Hezron conceived Ram.
{1:4} Aram autem genuit Aminadab. Aminadab autem genuit Naasson. Naasson autem genuit Salmon.
{1:4} And Ram conceived Amminadab. And Amminadab conceived Nahshon. And Nahshon conceived Salmon.
{1:5} Salmon autem genuit Booz de Rahab. Booz autem genuit Obed ex Ruth. Obed autem genuit Iesse.
{1:5} And Salmon conceived Boaz by Rahab. And Boaz conceived Obed by Ruth. And Obed conceived Jesse.
{1:6} Iesse autem genuit David regem. David autem rex genuit Salomonem ex ea, quæ fuit Uriæ.
{1:6} And Jesse conceived king David. And king David conceived Solomon, by her who had been the wife of Uriah.
{1:7} Salomon autem genuit Roboam. Roboam autem genuit Abiam. Abias autem genuit Asa.
{1:7} And Solomon conceived Rehoboam. And Rehoboam conceived Abijah. And Abijah conceived Asa.
{1:8} Asa autem genuit Iosophat. Iosophat autem genuit Ioram. Ioram autem genuit Oziam.
{1:8} And Asa conceived Jehoshaphat. And Jehoshaphat conceived Joram. And Joram conceived Uzziah.
{1:9} Ozias autem genuit Ioatham. Ioatham autem genuit Achaz. Achaz autem genuit Ezechiam.
{1:9} And Uzziah conceived Jotham. And Jotham conceived Ahaz. And Ahaz conceived Hezekiah.
{1:10} Ezechias autem genuit Manassen. Manasses autem genuit Amon. Amon autem genuit Iosiam.
{1:10} And Hezekiah conceived Manasseh. And Manasseh conceived Amos. And Amos conceived Josiah.
{1:11} Iosias autem genuit Iechoniam, et fratres eius in transmigratione Babylonis.
{1:11} And Josiah conceived Jechoniah and his brothers in the transmigration of Babylon.
{1:12} Et post transmigrationem Babylonis: Iechonias genuit Salathiel. Salathiel autem genuit Zorobabel.
{1:12} And after the transmigration of Babylon, Jechoniah conceived Shealtiel. And Shealtiel conceived Zerubbabel.
{1:13} Zorobabel autem genuit Abiud. Abiud autem genuit Eliacim. Eliacim autem genuit Azor.
{1:13} And Zerubbabel conceived Abiud. And Abiud conceived Eliakim. And Eliakim conceived Azor.
{1:14} Azor autem genuit Sadoc. Sadoc autem genuit Achim. Achim autem genuit Eliud.
{1:14} And Azor conceived Zadok. And Zadok conceived Achim. And Achim conceived Eliud.
{1:15} Eliud autem genuit Eleazar. Eleazar autem genuit Mathan. Mathan autem genuit Iacob.
{1:15} And Eliud conceived Eleazar. And Eleazar conceived Matthan. And Matthan conceived Jacob.
{1:16} Iacob autem genuit Ioseph virum Mariæ, de qua natus est Iesus, qui vocatur Christus.
{1:16} And Jacob conceived Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.
~ Notice that after many uses of the formula ‘one man conceived another man,’ the passage does not say that Joseph conceived (genuit) Jesus. The break in this formula indicates the understanding of Matthew and of the Church from its earliest days, that Joseph was not the biological father of Jesus.
{1:17} Omnes itaque generationes ab Abraham usque ad David, generationes quattuordecim: et a David usque ad transmigrationem Babylonis, generationes quattuordecim: et a transmigratione Bayblonis usque ad Christum, generationes quattuordecim.
{1:17} And so, all the generations from Abraham to David are fourteen generations; and from David to the transmigration of Babylon, fourteen generations; and from the transmigration of Babylon to the Christ, fourteen generations.
{1:18} Christi autem generatio sic erat: Cum esset desponsata mater eius Maria Ioseph, antequam convenirent, inventa est in utero habens de Spiritu Sancto.
{1:18} Now the procreation of the Christ occurred in this way. After his mother Mary had been betrothed to Joseph, before they lived together, she was found to have conceived in her womb by the Holy Spirit.
{1:19} Ioseph autem vir eius cum esset iustus, et nollet eam traducere: voluit occulte dimittere eam.
{1:19} Then Joseph, her husband, since he was just and was not willing to hand her over, preferred to send her away secretly.
{1:20} Hæc autem eo cogitante, ecce Angelus Domini apparuit in somnis ei, dicens: Ioseph fili David, noli timere accipere Mariam coniugem tuam: quod enim in ea natum est, de Spiritu Sancto est.
{1:20} But while thinking over these things, behold, an Angel of the Lord appeared to him in his sleep, saying: “Joseph, son of David, do not be afraid to accept Mary as your wife. For what has been formed in her is of the Holy Spirit.
{1:21} Pariet autem filium: et vocabis nomen eius IESUM: ipse enim salvum faciet populum suum a peccatis eorum.
{1:21} And she shall give birth to a son. And you shall call his name JESUS. For he shall accomplish the salvation of his people from their sins.”
{1:22} Hoc autem totum factum est, ut adimpleretur quod dictum est a Domino per prophetam dicentem:
{1:22} Now all this occurred in order to fulfill what was spoken by the Lord through the prophet, saying:
{1:23} Ecce virgo in utero habebit, et pariet filium. Et vocabunt nomen eius Emmanuel, quod est interpretatum Nobiscum Deus.
{1:23} “Behold, a virgin shall conceive in her womb, and she shall give birth to a son. And they shall call his name Emmanuel, which means: God is with us.”
~ The expression ‘in utero habebit’ literally means ‘shall have in the womb.’ But this verse is a quote from Isaiah 7:14, which, in the Latin, uses ‘virgo concipiet’ rather than ‘in utero habebit.’ Therefore, the use of the translation ‘shall conceive in her womb’ to convey the expression ‘shall have in the womb’ is justified. Verse 18 which has a similar expression, with a similar translation.
{1:24} Exurgens autem Ioseph a somno, fecit sicut præcepit ei Angelus Domini, et accepit coniugem suam.
{1:24} Then Joseph, arising from sleep, did just as the Angel of the Lord had instructed him, and he accepted her as his wife.
{1:25} Et non cognoscebat eam donec peperit filium suum primogenitum: et vocavit nomen eius Iesum.
{1:25} And he knew her not, yet she bore her son, the firstborn. And he called his name JESUS.
{2:1} Cum ergo natus esset Iesus in Bethlehem Iuda in diebus Herodis regis, ecce Magi ab oriente venerunt Ierosolymam,
{2:1} And so, when Jesus had been born in Bethlehem of Judah, in the days of king Herod, behold, Magi from the east arrived in Jerusalem,
{2:2} dicentes: Ubi est qui natus est rex Iudæorum? vidimus enim stellam eius in oriente, et venimus adorare eum.
{2:2} saying: “Where is he who was born king of the Jews? For we have seen his star in the east, and we have come to adore him.”
{2:3} Audiens autem Herodes rex, turbatus est, et omnis Ierosolyma cum illo.
{2:3} Now king Herod, hearing this, was disturbed, and all Jerusalem with him.
{2:4} Et congregans omnes principes sacerdotum, et Scribas populi, sciscitabatur ab eis ubi Christus nasceretur.
{2:4} And gathering together all the leaders of the priests, and the scribes of the people, he consulted with them as to where the Christ would be born.
{2:5} At illi dixerunt: In Bethlehem Iudæ: Sic enim scriptum est per prophetam:
{2:5} And they said to him: “In Bethlehem of Judea. For so it has been written by the prophet:
{2:6} Et tu Bethlehem terra Iuda, nequaquam minima es in principibus Iuda: ex te enim exiet dux, qui regat populum meum Israel.
{2:6} ‘And you, Bethlehem, the land of Judah, are by no means least among the leaders of Judah. For from you shall go forth the ruler who shall guide my people Israel.’ ”
{2:7} Tunc Herodes clam vocatis Magis diligenter didicit ab eis tempus stellæ, quæ apparuit eis:
{2:7} Then Herod, quietly calling the Magi, diligently learned from them the time when the star appeared to them.
{2:8} et mittens illos in Bethlehem, dixit: Ite, et interrogate diligenter de puero: et cum inveneritis, renunciate mihi, ut et ego veniens adorem eum.
{2:8} And sending them into Bethlehem, he said: “Go and diligently ask questions about the boy. And when you have found him, report back to me, so that I, too, may come and adore him.”
{2:9} Qui cum audissent regem, abierunt. Et ecce stella, quam viderant in oriente, antecedebat eos, usque dum veniens staret supra, ubi erat puer.
{2:9} And when they had heard the king, they went away. And behold, the star that they had seen in the east went before them, even until, arriving, it stood still above the place where the child was.
~ The word ‘cedebat’ sometimes has the meaning of falling, or descending. The star did not merely continue to lead them forward, but it also descended as it led them through Bethlehem. Otherwise, they could not have known from a star (or comet) which location within Bethlehem was correct.
{2:10} Videntes autem stellam gavisi sunt gaudio magno valde.
{2:10} Then, seeing the star, they were gladdened by a very great joy.
{2:11} Et intrantes domum, invenerunt puerum cum Maria matre eius, et procidentes adoraverunt eum: et apertis thesauris suis obtulerunt ei munera, aurum, thus, et myrrham.
{2:11} And entering the home, they found the boy with his mother Mary. And so, falling prostrate, they adored him. And opening their treasures, they offered him gifts: gold, frankincense, and myrrh.
{2:12} Et responso accepto in somnis ne redirent ad Herodem, per aliam viam reversi sunt in regionem suam.
{2:12} And having received a response in sleep that they should not return to Herod, they went back by another way to their own region.
{2:13} Qui cum recessissent, ecce Angelus Domini apparuit in somnis Ioseph, dicens: Surge, et accipe puerum, et matrem eius, et fuge in Ægyptum, et esto ibi usque dum dicam tibi. Futurum est enim ut Herodes quærat puerum ad perdendum eum.
{2:13} And after they had gone away, behold, an Angel of the Lord appeared in sleep to Joseph, saying: “Rise up, and take the boy and his mother, and flee into Egypt. And remain there until I tell you. For it will happen that Herod will seek the boy to destroy him.”
{2:14} Qui consurgens accepit puerum, et matrem eius nocte, et secessit in Ægyptum:
{2:14} And getting up, he took the boy and his mother by night, and withdrew into Egypt.
{2:15} et erat ibi usque ad obitum Herodis: ut adimpleretur quod dictum est a Domino per prophetam dicentem: Ex Ægypto vocavi filium meum.
{2:15} And he remained there, until the death of Herod, in order to fulfill what was spoken by the Lord through the prophet, saying: “Out of Egypt, I called my son.”
{2:16} Tunc Herodes videns quoniam illusus esset a Magis, iratus est valde, et mittens occidit omnes pueros, qui erant in Bethlehem, et in omnibus finibus eius a bimatu et infra secundum tempus, quod exquisierat a Magis.
{2:16} Then Herod, seeing that he had been fooled by the Magi, was very angry. And so he sent to kill all the boys who were in Bethlehem, and in all its borders, from two years of age and under, according to the time that he had learned by questioning the Magi.
{2:17} Tunc adimpletum est quod dictum est per Ieremiam prophetam dicentem:
{2:17} Then what was spoken through the prophet Jeremiah was fulfilled, saying:
{2:18} Vox in Rama audita est ploratus, et ululatus multus: Rachel plorans filios suos, et noluit consolari, quia non sunt.
{2:18} “A voice has been heard in Ramah, great weeping and wailing: Rachel crying for her sons. And she was not willing to be consoled, because they were no more.”
~ Notice that the words ‘ploratus, plorans’ are translated differently, as ‘weeping, crying.’ It sometimes happens that the same word used twice is translated by two different words in English, or that two different words in Latin are translated by the same word in English. To translated the same word in Latin by always the same word in English would result in a translation that was, at best, stilted, and, at worst, inaccurate or incorrect.
{2:19} Defuncto autem Herode, ecce Angelus Domini apparuit in somnis Ioseph in Ægypto,
{2:19} Then, when Herod had passed away, behold, an Angel of the Lord appeared in sleep to Joseph in Egypt,
{2:20} dicens: Surge, et accipe puerum, et matrem eius, et vade in terram Israel: defuncti sunt enim, qui quærebant animam pueri.
{2:20} saying: “Rise up, and take the boy and his mother, and go into the land of Israel. For those who were seeking the life of the boy have passed away.”
{2:21} Qui consurgens, accepit puerum, et matrem eius, et venit in terram Israel.
{2:21} And rising up, he took the boy and his mother, and he went into the land of Israel.
{2:22} Audiens autem quod Archelaus regnaret in Iudæa pro Herode patre suo, timuit illo ire: et admonitus in somnis, secessit in partes Galilææ.
{2:22} Then, hearing that Archelaus reigned in Judea in place of his father Herod, he was afraid to go there. And being warned in sleep, he withdrew into parts of Galilee.
{2:23} Et veniens habitavit in civitate quæ vocatur Nazareth: ut adimpleretur quod dictum est per prophetas: Quoniam Nazaræus vocabitur.
{2:23} And arriving, he lived in a city which is called Nazareth, in order to fulfill what was spoken through the prophets: “For he shall be called a Nazarene.”
{3:1} In diebus autem illis venit Ioannes Baptista prædicans in deserto Iudææ,
{3:1} Now in those days, John the Baptist arrived, preaching in the desert of Judea,
{3:2} et dicens: Pœnitentiam agite: appropinquavit enim regnum cælorum.
{3:2} and saying: “Repent. For the kingdom of heaven has drawn near.”
~ The verb ‘appropinquavit’ is in the past tense, ‘has drawn near’ rather than ‘is near.’
{3:3} Hic est enim, qui dictus est per Isaiam prophetam dicentem: Vox clamantis in deserto: Parate viam Domini: rectas facite semitas eius.
{3:3} For this is the one who was spoken of through the prophet Isaiah, saying: “A voice crying out in the desert: Prepare the way of the Lord. Make straight his paths.”
{3:4} Ipse autem Ioannes habebat vestimentum de pilis camelorum, et zonam pelliceam circa lumbos suos: esca autem eius erat locustæ, et mel silvestre.
{3:4} Now the same John had a garment made from the hair of camels, and a leather belt around his waist. And his food was locusts and wild honey.
~ The waistline in those days was above the navel, around the kidneys and lower back (lumbos), not at the hips as is so common today.
{3:5} Tunc exibat ad eum Ierosolyma, et omnis Iudæa, et omnis regio circa Iordanem;
{3:5} Then Jerusalem, and all Judea, and the entire region around the Jordan went out to him.
{3:6} et baptizabantur ab eo in Iordane, confitentes peccata sua.
{3:6} And they were baptized by him in the Jordan, acknowledging their sins.
~ Since this was not the Sacrament of Confession, the translation prefers ‘acknowledging’ to ‘confessing.’
{3:7} Videns autem multos Pharisæorum, et Sadducæorum venientes ad baptismum suum, dixit eis: Progenies viperarum, quis demonstravit vobis fugere a ventura ira?
{3:7} Then, seeing many of the Pharisees and Sadducees arriving for his baptism, he said to them: “Progeny of vipers, who warned you to flee from the approaching wrath?
{3:8} Facite ergo fructum dignum pœnitentiæ.
{3:8} Therefore, produce fruit worthy of repentance.
{3:9} Et ne velitis dicere intra vos: Patrem habemus Abraham. Dico enim vobis quoniam potens est Deus de lapidibus istis suscitare filios Abrahæ.
{3:9} And do not choose to say within yourselves, ‘We have Abraham as our father.’ For I tell you that God has the power to raise up sons to Abraham from these stones.
{3:10} Iam enim securis ad radicem arborum posita est. Omnis ergo arbor, quæ non facit fructum bonum, excidetur, et in ignem mittetur.
{3:10} 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.
{3:11} Ego quidem baptizo vos in aqua in pœnitentiam: qui autem post me venturus est, fortior me est, cuius non sum dignus calceamenta portare: ipse vos baptizabit in Spiritu Sancto, et igni.
{3:11} Indeed, I baptize you with water for repentance, but he who will come after me is more powerful than me. I am not worthy to carry his shoes. He will baptize you with the fire of the Holy Spirit.
~ The word ‘me’ is used instead of the grammatically correct ‘than I’ because it sounds more natural in English and because it makes a better parallel with the phrase ‘after me’. Even though the verse literally says ‘and fire,’ the word ‘et’ is sometimes used in Latin in a way that it is not used in English, to combine two qualities of the same thing. So the Baptism of Christ is not Holy Spirit and also fire, but rather the figurative fire of the Holy Spirit.
{3:12} Cuius ventilabrum in manu sua: et permundabit aream suam: et congregabit triticum suum in horreum, paleas autem comburet igni inextinguibili.
{3:12} His winnowing fan is in his hand. And he will thoroughly cleanse his threshing floor. And he will gather his wheat into the barn. But the chaff he will burn with unquenchable fire.”
~ The words ‘should’ and ‘shall’ are not ordinarily used about God. He does not do things because they are right, nor because he should do them, but rather the things He does are right because He does them.
{3:13} Tunc venit Iesus a Galilæa in Iordanem ad Ioannem, ut baptizaretur ab eo.
{3:13} Then Jesus came from Galilee, to John at the Jordan, in order to be baptized by him.
{3:14} Ioannes autem prohibebat eum, dicens: Ego a te debeo baptizari, et tu venis ad me?
{3:14} But John refused him, saying, “I ought to be baptized by you, and yet you come to me?”
{3:15} Respondens autem Iesus, dixit ei: Sine modo: sic enim decet nos implere omnem iustitiam. Tunc dimisit eum.
{3:15} And responding, Jesus said to him: “Permit this for now. For in this way it is fitting for us to fulfill all justice.” Then he allowed him.
{3:16} Baptizatus autem Iesus, confestim ascendit de aqua, et ecce aperti sunt ei cæli: et vidit Spiritum Dei descendentem sicut columbam, et venientem super se.
{3:16} And Jesus, having been baptized, ascended from the water immediately, and behold, the heavens were opened to him. And he saw the Spirit of God descending like a dove, and alighting on him.
{3:17} Et ecce vox de cælis dicens: Hic est Filius meus dilectus, in quo mihi complacui.
{3:17} And behold, there was a voice from heaven, saying: “This is my beloved Son, in whom I am well pleased.”
{4:1} Tunc Iesus ductus est in desertum a Spiritu, ut tentaretur a diabolo.
{4:1} Then Jesus was led by the Spirit into the desert, in order to be tempted by the devil.
{4:2} Et cum ieiunasset quadraginta diebus, et quadraginta noctibus, postea esuriit.
{4:2} And when he had fasted for forty days and forty nights, afterwards he was hungry.
{4:3} Et accedens tentator dixit ei: Si Filius Dei es, dic ut lapides isti panes fiant.
{4:3} And approaching, the tempter said to him, “If you are the Son of God, tell these stones to become bread.”
{4:4} Qui respondens dixit: Scriptum est: Non in solo pane vivit homo, sed in omni verbo, quod procedit de ore Dei.
{4:4} And in response he said, “It has been written: ‘Not by bread alone shall man live, but by every word that proceeds from the mouth of God.’ ”
{4:5} Tunc assumpsit eum diabolus in sanctam civitatem, et statuit eum super pinnaculum templi,
{4:5} Then the devil took him up, into the holy city, and set him on the pinnacle of the temple,
{4:6} et dixit ei: Si Filius Dei es, mitte te deorsum. Scriptum est enim: Quia Angelis suis mandavit de te, et in manibus tollent te, ne forte offendas ad lapidem pedem tuum.
{4:6} and said to him: “If you are the Son of God, cast yourself down. For it has been written: ‘For he has given charge of you to his angels, and they shall take you into their hands, lest perhaps you may hurt your foot against a stone.’ ”
{4:7} Ait illi Iesus: Rursum scriptum est: Non tentabis Dominum Deum tuum.
{4:7} Jesus said to him, “Again, it has been written: ‘You shall not tempt the Lord your God.’ ”
{4:8} Iterum assumpsit eum diabolus in montem excelsum valde: et ostendit ei omnia regna mundi, et gloriam eorum,
{4:8} Again, the devil took him up, onto a very high mountain, and showed him all the kingdoms of the world and their glory,
{4:9} et dixit ei: Hæc omnia tibi dabo, si cadens adoraveris me.
{4:9} and said to him, “All these things I will give to you, if you will fall down and adore me.”
{4:10} Tunc dicit ei Iesus: Vade Satana: Scriptum est enim: Dominum Deum tuum adorabis, et illi soli servies.
{4:10} Then Jesus said to him: “Go away, Satan. For it has been written: ‘You shall adore the Lord your God, and him only shall you serve.’ ”
{4:11} Tunc reliquit eum diabolus: et ecce Angeli accesserunt, et ministrabant ei.
{4:11} Then the devil left him. And behold, Angels approached and ministered to him.
{4:12} Cum autem audisset Iesus quod Ioannes traditus esset, secessit in Galilæam:
{4:12} And when Jesus had heard that John had been handed over, he withdrew into Galilee.
{4:13} et, relicta civitate Nazareth, venit, et habitavit in Capharnaum maritima, in finibus Zabulon et Nephthalim:
{4:13} And leaving behind the city of Nazareth, he went and lived in Capernaum, near the sea, at the borders of Zebulun and of Naphtali,
{4:14} ut adimpleretur quod dictum est per Isaiam prophetam:
{4:14} in order to fulfill what was said through the prophet Isaiah:
{4:15} Terra Zabulon, et terra Nephthalim, via maris trans Iordanem, Galilæa Gentium:
{4:15} “Land of Zebulun and land of Naphtali, the way of the sea across the Jordan, Galilee of the Gentiles:
{4:16} populus, qui sedebat in tenebris, vidit lucem magnam: et sedentibus in regione umbræ mortis, lux orta est eis.
{4:16} A people who were sitting in darkness have seen a great light. And unto those sitting in the region of the shadow of death, a light has risen.”
{4:17} Exinde cœpit Iesus prædicare, et dicere: Pœnitentiam agite: appropinquavit enim regnum cælorum.
{4:17} From that time, Jesus began to preach, and to say: “Repent. For the kingdom of heaven has drawn near.”
{4:18} Ambulans autem Iesus iuxta Mare Galilææ, vidit duos fratres, Simonem, qui vocatur Petrus, et Andream fratrem eius, mittentes rete in mare, (erant enim piscatores)
{4:18} And Jesus, walking near the Sea of Galilee, saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea (for they were fishermen).
{4:19} et ait illis: Venite post me, et faciam vos fieri piscatores hominum.
{4:19} And he said to them: “Follow me, and I will make you fishers of men.”
{4:20} At illi continuo relictis retibus secuti sunt eum.
{4:20} And at once, leaving behind their nets, they followed him.
{4:21} Et procedens inde, vidit alios duos fratres, Iacobum Zebedæi, et Ioannem fratrem eius in navi cum Zebedæo patre eorum, reficientes retia sua: et vocavit eos.
{4:21} And continuing on from there, he saw another two brothers, James of Zebedee, and his brother John, in a ship with their father Zebedee, repairing their nets. And he called them.
{4:22} Illi autem statim relictis retibus et patre, secuti sunt eum.
{4:22} And immediately, leaving their nets and their father behind, they followed him.
{4:23} Et circuibat Iesus totam Galilæam, docens in synagogis eorum, et prædicans Evangelium regni, et sanans omnem languorem, et omnem infirmitatem in populo.
{4:23} And Jesus traveled throughout all of Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every sickness and every infirmity among the people.
{4:24} Et abiit opinio eius in totam Syriam, et obtulerunt ei omnes male habentes, variis languoribus, et tormentis comprehensos, et qui dæmonia habebant, et lunaticos, et paralyticos, et curavit eos:
{4:24} And reports of him went out to all of Syria, and they brought to him all those who had maladies, those who were in the grasp of various sicknesses and torments, and those who were in the hold of demons, and the mentally ill, and paralytics. And he cured them.
~ The word ‘lunaticos’ refers to the mentally ill, who were thought to be affected by the phases of the moon. In some contexts, it may also refer to epileptics. Although we today distinguish between mental illness and epilepsy, they are both illnesses affecting the brain or mind.
{4:25} et secutæ sunt eum turbæ multæ de Galilæa, et Decapoli, et de Ierosolymis, et de Iudæa, et de trans Iordanem.
{4:25} And a great crowd followed him from Galilee, and from the Ten Cities, and from Jerusalem, and from Judea, and from across the Jordan.
{5:1} Videns autem Iesus turbas, ascendit in montem, et cum sedisset, accesserunt ad eum discipuli eius,
{5:1} Then, seeing the crowds, he ascended the mountain, and when he had sat down, his disciples drew near to him,
{5:2} et aperiens os suum docebat eos dicens:
{5:2} and opening his mouth, he taught them, saying:
{5:3} Beati pauperes spiritu: quoniam ipsorum est regnum cælorum.
{5:3} “Blessed are the poor in spirit, for theirs is the kingdom of heaven.
{5:4} Beati mites: quoniam ipsi possidebunt terram.
{5:4} Blessed are the meek, for they shall possess the earth.
{5:5} Beati, qui lugent: quoniam ipsi consolabuntur.
{5:5} Blessed are those who mourn, for they shall be consoled.
{5:6} Beati, qui esuriunt, et sitiunt iustitiam: quoniam ipsi saturabuntur.
{5:6} Blessed are those who hunger and thirst for justice, for they shall be satisfied.
{5:7} Beati misericordes: quoniam ipsi misericordiam consequentur.
{5:7} Blessed are the merciful, for they shall obtain mercy.
{5:8} Beati mundo corde: quoniam ipsi Deum videbunt.
{5:8} Blessed are the pure in heart, for they shall see God.
{5:9} Beati pacifici: quoniam filii Dei vocabuntur.
{5:9} Blessed are the peacemakers, for they shall be called sons of God.
{5:10} Beati, qui persecutionem patiuntur propter iustitiam: quoniam ipsorum est regnum cælorum.
{5:10} Blessed are those who endure persecution for the sake of justice, for theirs is the kingdom of heaven.
{5:11} Beati estis cum maledixerint vobis, et persecuti vos fuerint, et dixerint omne malum adversum vos mentientes, propter me:
{5:11} Blessed are you when they have slandered you, and persecuted you, and spoken all kinds of evil against you, falsely, for my sake:
{5:12} gaudete, et exultate, quoniam merces vestra copiosa est in cælis. Sic enim persecuti sunt prophetas, qui fuerunt ante vos.
{5:12} be glad and exult, for your reward in heaven is plentiful. For so they persecuted the prophets who were before you.
{5:13} Vos estis sal terræ. Quod si sal evanuerit, in quo salietur? ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus.
{5:13} You are the salt of the earth. But if salt loses its saltiness, with what will it be salted? It is no longer useful at all, except to be cast out and trampled under by men.
{5:14} Vos estis lux mundi. Non potest civitas abscondi supra montem posita.
{5:14} You are the light of the world. A city set on a mountain cannot be hidden.
{5:15} Neque accendunt lucernam, et ponunt eam sub modio, sed super candelabrum ut luceat omnibus, qui in domo sunt.
{5:15} And they do not light a lamp and put it under a basket, but on a lampstand, so that it may shine to all who are in the house.
~ The word ‘modio’ is actually a unit of dry measure, but, in this context, it refers to the basket used to measure.
{5:16} Sic luceat lux vestra coram hominibus: ut videant opera vestra bona, et glorificent Patrem vestrum, qui in cælis est.
{5:16} So then, let your light shine in the sight of men, so that they may see your good works, and may glorify your Father, who is in heaven.
{5:17} Nolite putare quoniam veni solvere legem, aut prophetas: non veni solvere, sed adimplere.
{5:17} Do not think that I have come to loosen the law or the prophets. I have not come to loosen, but to fulfill.
{5:18} Amen quippe dico vobis, donec transeat cælum et terra, iota unum, aut unus apex non præteribit a lege, donec omnia fiant.
{5:18} Amen I say to you, certainly, until heaven and earth pass away, not one iota, not one dot shall pass away from the law, until all is done.
{5:19} Qui ergo solverit unum de mandatis istis minimis, et docuerit sic homines, minimus vocabitur in regno cælorum: qui autem fecerit et docuerit, hic magnus vocabitur in regno cælorum.
{5:19} Therefore, whoever will have loosened one of the least of these commandments, and have taught men so, shall be called the least in the kingdom of heaven. But whoever will have done and taught these, such a one shall be called great in the kingdom of heaven.
{5:20} Dico enim vobis, quia nisi abundaverit iustitia vestra plus quam Scribarum, et Pharisæorum, non intrabitis in regnum cælorum.
{5:20} For I say to you, that unless your justice has surpassed that of the scribes and the Pharisees you shall not enter into the kingdom of heaven.
{5:21} Audistis quia dictum est antiquis: Non occides: qui autem occiderit, reus erit iudicio.
{5:21} You have heard that it was said to the ancients: ‘You shall not murder; whoever will have murdered shall be liable to judgment.’
{5:22} Ego autem dico vobis: quia omnis qui irascitur fratri suo, reus erit iudicio. Qui autem dixerit fratri suo, Raca: reus erit concilio. Qui autem dixerit, fatue: reus erit Gehennæ ignis.
{5:22} But I say to you, that anyone who becomes angry with his brother shall be liable to judgment. But whoever will have called his brother, ‘Idiot,’ shall be liable to the council. Then, whoever will have called him, ‘Worthless,’ shall be liable to the fires of Hell.
~ If a man is accused of murder, he is liable to judgment, in order to determine if he is guilty of murder or if the deceased was guilty (as in cases of self-defense). Similarly, if a man is angry with his brother, he is liable to judgment to determine if he is sinning by his anger, or if his brother is guilty (as in cases of righteous anger). The same applies to the other two cases. Calling someone a name (or, to the same effect, accusing someone of something) makes one liable to judgment. As it is said in the secular courts, the truth is an effective defense against accusations of slander. So the judgment is to determine if the accusation is true, in which case the judgment would be not guilty.
{5:23} Si ergo offers munus tuum ad altare, et ibi recordatus fueris quia frater tuus habet aliquid adversum te:
{5:23} Therefore, if you offer your gift at the altar, and there you remember that your brother has something against you,
{5:24} relinque ibi munus tuum ante altare, et vade prius reconciliari fratri tuo: et tunc veniens offeres munus tuum.
{5:24} leave your gift there, before the altar, and go first to be reconciled to your brother, and then you may approach and offer your gift.
{5:25} Esto consentiens adversario tuo cito dum es in via cum eo: ne forte tradat te adversarius iudici, et iudex tradat te ministro: et in carcerem mittaris.
{5:25} Be reconciled with your adversary quickly, while you are still on the way with him, lest perhaps the adversary may hand you over to the judge, and the judge may hand you over to the officer, and you will be thrown in prison.
{5:26} Amen dico tibi, non exies inde, donec reddas novissimum quadrantem.
{5:26} Amen I say to you, that you shall not go forth from there, until you have repaid the last quarter.
{5:27} Audistis quia dictum est antiquis: Non mœchaberis.
{5:27} You have heard that it was said to the ancients: ‘You shall not commit adultery.’
{5:28} Ego autem dico vobis: quia omnis, qui viderit mulierem ad concupiscendum eam, iam mœchatus est eam in corde suo.
{5:28} But I say to you, that anyone who will have looked at a woman, so as to lust after her, has already committed adultery with her in his heart.
{5:29} Quod si oculus tuus dexter scandalizat te, erue eum, et proiice abs te: expedit enim tibi ut pereat unum membrorum tuorum, quam totus corpus tuum mittatur in Gehennam.
{5:29} And if your right eye causes you to sin, root it out and cast it away from you. For it is better for you that one of your members perish, than that your whole body be cast into Hell.
{5:30} Et si dextra manus tua scandalizat te, abscide eam, et proiice abs te: expedit enim tibi ut pereat unum membrorum tuorum, quam totum corpus tuum eat in Gehennam.
{5:30} And if your right hand causes you to sin, cut it off and cast it away from you. For it is better for you that one of your members perish, than that your whole body go into Hell.
{5:31} Dictum est autem: Quicumque dimiserit uxorem suam, det ei libellum repudii.
{5:31} And it has been said: ‘Whoever would dismiss his wife, let him give her a bill of divorce.’
{5:32} Ego autem dico vobis: Quia omnis, qui dimiserit uxorem suam, excepta fornicationis causa, facit eam mœchari: et qui dimissam duxerit, adulterat.
{5:32} But I say to you, that anyone who will have dismissed his wife, except in the case of fornication, causes her to commit adultery; and whoever will have married her who has been dismissed commits adultery.
{5:33} Iterum audistis quia dictum est antiquis: Non periurabis: reddes autem Domino iuramenta tua.
{5:33} Again, you have heard that it was said to the ancients: ‘You shall not swear falsely. For you shall repay your oaths to the Lord.’
{5:34} Ego autem dico vobis, non iurare omnino, neque per cælum, quia thronus Dei est:
{5:34} But I say to you, do not swear an oath at all, neither by heaven, for it is the throne of God,
{5:35} neque per terram, quia scabellum est pedum eius: neque per Ierosolymam, quia civitas est magni regis:
{5:35} nor by earth, for it is his footstool, nor by Jerusalem, for it is the city of the great king.
{5:36} neque per caput tuum iuraveris, quia non potes unum capillum album facere, aut nigrum.
{5:36} Neither shall you swear an oath by your own head, because you are not able to cause one hair to become white or black.
{5:37} Sit autem sermo vester, est, est: non, non: quod autem his abundantius est, a malo est.
{5:37} But let your word ‘Yes’ mean ‘Yes,’ and ‘No’ mean ‘No.’ For anything beyond that is of evil.
{5:38} Audistis quia dictum est: Oculum pro oculo, et dentem pro dente.
{5:38} You have heard that it was said: ‘An eye for an eye, and a tooth for a tooth.’
{5:39} Ego autem dico vobis, non resistere malo: sed si quis te percusserit in dexteram maxillam tuam, præbe illi et alteram:
{5:39} But I say to you, do not resist one who is evil, but if anyone will have struck you on your right cheek, offer to him the other also.
{5:40} et ei, qui vult tecum iudicio contendere, et tunicam tuam tollere, dimitte ei et pallium.
{5:40} And anyone who wishes to contend with you in judgment, and to take away your tunic, release to him your cloak also.
{5:41} Et quicumque te angariaverit mille passus, vade cum illo et alia duo.
{5:41} And whoever will have compelled you for one thousand steps, go with him even for two thousand steps.
{5:42} Qui petit a te, da ei: et volenti mutuari a te, ne avertaris.
{5:42} Whoever asks of you, give to him. And if anyone would borrow from you, do not turn away from him.
{5:43} Audistis quia dictum est: Diliges proximum tuum, et odio habebis inimicum tuum.
{5:43} You have heard that it was said, ‘You shall love your neighbor, and you shall have hatred for your enemy.’
{5:44} Ego autem dico vobis: Diligite inimicos vestros, benefacite his, qui oderunt vos: et orate pro persequentibus et calumniantibus vos:
{5:44} But I say to you: Love your enemies. Do good to those who hate you. And pray for those who persecute and slander you.
{5:45} ut sitis filii Patris vestri, qui in cælis est: qui solem suum oriri facit super bonos, et malos: et pluit super iustos et iniustos.
{5:45} In this way, you shall be sons of your Father, who is in heaven. He causes his sun to rise upon the good and the bad, and he causes it to rain upon the just and the unjust.
{5:46} Si enim diligitis eos, qui vos diligunt, quam mercedem habebitis? nonne et publicani hoc faciunt?
{5:46} For if you love those who love you, what reward will you have? Do not even tax collectors behave this way?
{5:47} Et si salutaveritis fratres vestros tantum, quid amplius facitis? nonne et ethnici hoc faciunt?
{5:47} And if you greet only your brothers, what more have you done? Do not even the pagans behave this way?
{5:48} Estote ergo vos perfecti, sicut et pater vester cælestis perfectus est.
{5:48} Therefore, be perfect, even as your heavenly Father is perfect.”
{6:1} Attendite ne iustitiam vestram faciatis coram hominibus, ut videamini ab eis: alioquin mercedem non habebitis apud Patrem vestrum, qui in cælis est.
{6:1} “Pay attention, lest you perform your justice before men, in order to be seen by them; otherwise you shall not have a reward with your Father, who is in heaven.
{6:2} Cum ergo facis eleemosynam, noli tuba canere ante te, sicut hypocritæ faciunt in synagogis, et in vicis, ut honorificentur ab hominibus: Amen dico vobis, receperunt mercedem suam.
{6:2} Therefore, when you give alms, do not choose to sound a trumpet before you, as the hypocrites do in the synagogues and in the towns, so that they may be honored by men. Amen I say to you, they have received their reward.
{6:3} Te autem faciente eleemosynam, nesciat sinistra tua quid faciat dextera tua:
{6:3} But when you give alms, do not let your left hand know what your right hand is doing,
{6:4} ut sit eleemosyna tua in abscondito, et Pater tuus, qui videt in abscondito, reddet tibi.
{6:4} so that your almsgiving may be in secret, and your Father, who sees in secret, will repay you.
{6:5} Et cum oratis, non eritis sicut hypocritæ, qui amant in synagogis, et in angulis platearum stantes orare, ut videantur ab hominibus: Amen dico vobis, receperunt mercedem suam.
{6:5} And when you pray, you should not be like the hypocrites, who love standing in the synagogues and at the corners of the streets to pray, so that they may be seen by men. Amen I say to you, they have received their reward.
{6:6} Tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora Patrem tuum in abscondito: et Pater tuus qui videt in abscondito, reddet tibi.
{6:6} But you, when you pray, enter into your room, and having shut the door, pray to your Father in secret, and your Father, who sees in secret, will repay you.
{6:7} Orantes autem, nolite multum loqui, sicut ethnici. Putant enim quod in multiloquio suo exaudiantur.
{6:7} And when praying, do not choose many words, as the pagans do. For they think that by their excess of words they might be heeded.
{6:8} Nolite ergo assimilari eis. Scit enim Pater vester, quid opus sit vobis, antequam petatis eum.
{6:8} Therefore, do not choose to imitate them. For your Father knows what your needs may be, even before you ask him.
{6:9} Sic ergo vos orabitis: Pater noster, qui es in cælis: sanctificetur nomen tuum.
{6:9} Therefore, you shall pray in this way: Our Father, who is in heaven: May your name be kept holy.
{6:10} Adveniat regnum tuum. Fiat voluntas tua, sicut in cælo, et in terra.
{6:10} May your kingdom come. May your will be done, as in heaven, so also on earth.
{6:11} Panem nostrum supersubstantialem da nobis hodie.
{6:11} Give us this day our life-sustaining bread.
~ The word ‘super’ in Latin is sometimes used to refer to remaining alive (above ground). The word ‘substantialem’ refers to what is essential or necessary. So supersubstantialem refers to what is necessary to sustain life, in this case, spiritual life.
{6:12} Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.
{6:12} And forgive us our debts, as we also forgive our debtors.
{6:13} Et ne nos inducas in tentationem. Sed libera nos a malo. Amen.
{6:13} And lead us not into temptation. But free us from evil. Amen.
{6:14} Si enim dimiseritis hominibus peccata eorum: dimittet et vobis Pater vester cælestis delicta vestra.
{6:14} For if you will forgive men their sins, your heavenly Father also will forgive you your offenses.
{6:15} Si autem non dimiseritis hominibus: nec Pater vester dimittet vobis peccata vestra.
{6:15} But if you will not forgive men, neither will your Father forgive you your sins.
{6:16} Cum autem ieiunatis, nolite fieri sicut hypocritæ tristes. Exterminant enim facies suas, ut appareant hominibus ieiunantes. Amen dico vobis, quia receperunt mercedem suam.
{6:16} And when you fast, do not choose to become gloomy, like the hypocrites. For they alter their faces, so that their fasting may be apparent to men. Amen I say to you, that they have received their reward.
{6:17} Tu autem, cum ieiunas, unge caput tuum, et faciem tuam lava,
{6:17} But as for you, when you fast, anoint your head and wash your face,
{6:18} ne videaris hominibus ieiunans, sed Patri tuo, qui est in abscondito: et Pater tuus, qui videt in abscondito, reddet tibi.
{6:18} so that your fasting will not be apparent to men, but to your Father, who is in secret. And your Father, who sees in secret, will repay you.
{6:19} Nolite thesaurizare vobis thesauros in terra: ubi ærugo, et tinea demolitur: et ubi fures effodiunt, et furantur.
{6:19} Do not choose to store up for yourselves treasures on earth: where rust and moth consume, and where thieves break in and steal.
~ The Latin word ‘aerugo’ also can refer to avarice, which consumes the soul as rust consumes metal.
{6:20} Thesaurizate autem vobis thesauros in cælo: ubi neque ærugo, neque tinea demolitur, et ubi fures non effodiunt, nec furantur.
{6:20} Instead, store up for yourselves treasures in heaven: where neither rust nor moth consumes, and where thieves do not break in and steal.
{6:21} Ubi enim est thesaurus tuus, ibi est et cor tuum.
{6:21} For where your treasure is, there also is your heart.
{6:22} Lucerna corporis tui est oculus tuus. Si oculus tuus fuerit simplex: totum corpus tuum lucidum erit.
{6:22} The lamp of your body is your eye. If your eye is wholesome, your entire body will be filled with light.
{6:23} Si autem oculus tuus fuerit nequam: totum corpus tuum tenebrosum erit. Si ergo lumen, quod in te est, tenebræ sunt: ipsæ tenebræ quantæ erunt!
{6:23} But if your eye has been corrupted, your entire body will be darkened. If then the light that is in you is darkness, how great will that darkness be!
{6:24} Nemo potest duobus dominis servire: aut enim unum odio habebit, et alterum diliget: aut unum sustinebit, et alterum contemnet. Non potestis Deo servire, et mammonæ.
{6:24} No one is able to serve two masters. For either he will have hatred for the one, and love the other, or he will persevere with the one, and despise the other. You cannot serve God and wealth.
{6:25} Ideo dico vobis, ne soliciti sitis animæ vestræ quid manducetis, neque corpori vestro quid induamini. Nonne anima plus est quam esca: et corpus plus quam vestimentum?
{6:25} And so I say to you, do not be anxious about your life, as to what you will eat, nor about your body, as to what you will wear. Is not life more than food, and the body more than clothing?
{6:26} Respicite volatilia cæli, quoniam non serunt, neque metunt, neque congregant in horrea: et Pater vester cælestis pascit illa. Nonne vos magis pluris estis illis?
{6:26} Consider the birds of the air, how they neither sow, nor reap, nor gather into barns, and yet your heavenly Father feeds them. Are you not of much greater value than they are?
{6:27} Quis autem vestrum cogitans potest adiicere ad staturam suam cubitum unum?
{6:27} And which of you, by thinking, is able to add one cubit to his stature?
{6:28} Et de vestimento quid soliciti estis? Considerate lilia agri quomodo crescunt: non laborant, neque nent.
{6:28} And as for clothing, why are you anxious? Consider the lilies of the field, how they grow; they neither work nor weave.
{6:29} Dico autem vobis, quoniam nec Salomon in omni gloria sua coopertus est sicut unum ex istis.
{6:29} But I say to you, that not even Solomon, in all his glory, was arrayed like one of these.
{6:30} Si autem fœnum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit: quanto magis vos modicæ fidei?
{6:30} So if God so clothes the grass of the field, which is here today, and cast into the oven tomorrow, how much more will he care for you, O little in faith?
{6:31} Nolite ergo soliciti esse, dicentes: Quid manducabimus, aut quid bibemus, aut quo operiemur?
{6:31} Therefore, do not choose to be anxious, saying: ‘What shall we eat, and what shall we drink, and with what shall we be clothed?’
{6:32} Hæc enim omnia Gentes inquirunt. Scit enim Pater vester, quia his omnibus indigetis.
{6:32} For the Gentiles seek all these things. Yet your Father knows that you need all these things.
{6:33} Quærite ergo primum regnum Dei, et iustitiam eius: et hæc omnia adiicientur vobis.
{6:33} Therefore, seek first the kingdom of God and his justice, and all these things shall be added to you as well.
{6:34} Nolite ergo soliciti esse in crastinum. Crastinus enim dies solicitus erit sibi ipsi. Sufficit diei malitia sua.
{6:34} Therefore, do not be anxious about tomorrow; for the future day will be anxious for itself. Sufficient for the day is its evil.”
{7:1} Nolite iudicare, ut non iudicemini.
{7:1} “Do not judge, so that you may not be judged.
{7:2} In quo enim iudicio iudicaveritis, iudicabimini: et in qua mensura mensi fueritis, remetietur vobis.
{7:2} For with whatever judgment you judge, so shall you be judged; and with whatever measure you measure out, so shall it be measured back to you.
{7:3} Quid autem vides festucam in oculo fratris tui: et trabem in oculo tuo non vides?
{7:3} And how can you see the splinter in your brother’s eye, and not see the board in your own eye?
{7:4} Aut quomodo dicis fratris tuo: Sine eiiciam festucam de oculo tuo, et ecce trabs est in oculo tuo?
{7:4} Or how can you say to your brother, ‘Let me take the splinter from your eye,’ while, behold, a board is in your own eye?
{7:5} Hypocrita, eiice primum trabem de oculo tuo, et tunc videbis eiicere festucam de oculo fratris tui.
{7:5} Hypocrite, first remove the board from your own eye, and then you will see clearly enough to remove the splinter from your brother’s eye.
{7:6} Nolite dare sanctum canibus: neque mittatis margaritas vestras ante porcos, ne forte conculcent eas pedibus suis, et conversi dirumpant vos.
{7:6} Do not give what is holy to dogs, and do not cast your pearls before swine, lest perhaps they may trample them under their feet, and then, turning, they may tear you apart.
{7:7} Petite, et dabitur vobis: quærite, et invenietis: pulsate, et aperietur vobis.
{7:7} Ask, and it shall be given to you. Seek, and you shall find. Knock, and it shall be opened to you.
{7:8} Omnis enim, qui petit, accipit: et qui quærit, invenit: et pulsanti aperietur.
{7:8} For everyone who asks, receives; and whoever seeks, finds; and to anyone who knocks, it will be opened.
{7:9} Aut quis est ex vobis homo, quem si petierit filius suus panem, numquid lapidem porriget ei?
{7:9} Or what man is there among you, who, if his son were to ask him for bread, would offer him a stone;
{7:10} Aut si piscem petierit, numquid serpentem porriget ei?
{7:10} or if he were to ask him for a fish, would offer him a snake?
{7:11} Si ergo vos, cum sitis mali, nostis bona data dare filiis vestris: quanto magis Pater vester, qui in cælis est, dabit bona petentibus se?
{7:11} Therefore, if you, though you are evil, know how to give good gifts to your sons, how much more will your Father, who is in heaven, give good things to those who ask him?
{7:12} Omnia ergo quæcumque vultis ut faciant vobis homines, et vos facite illis. Hæc est enim lex, et Prophetæ.
{7:12} Therefore, all things whatsoever that you wish that men would do to you, do so also to them. For this is the law and the prophets.
{7:13} Intrate per angustam portam: quia lata porta, et spatiosa via est, quæ ducit ad perditionem, et multi sunt qui intrant per eam.
{7:13} Enter through the narrow gate. For wide is the gate, and broad is the way, which leads to perdition, and many there are who enter through it.
{7:14} Quam angusta porta, et arcta via est, quæ ducit ad vitam: et pauci sunt, qui inveniunt eam!
{7:14} How narrow is the gate, and how straight is the way, which leads to life, and few there are who find it!
{7:15} Attendite a falsis prophetis, qui veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces:
{7:15} Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves.
{7:16} a fructibus eorum cognoscetis eos. Numquid colligunt de spinas uvas, aut de tribulis ficus?
{7:16} You shall know them by their fruits. Can grapes be gathered from thorns, or figs from thistles?
{7:17} Sic omnis arbor bona fructus bonos facit: mala autem arbor malos fructus facit.
{7:17} So then, every good tree produces good fruit, and the evil tree produces evil fruit.
{7:18} Non potest arbor bona malos fructus facere: neque arbor mala bonos fructus facere:
{7:18} A good tree is not able to produce evil fruit, and an evil tree is not able to produce good fruit.
{7:19} Omnis arbor, quæ non facit fructum bonum, excidetur, et in ignem mittetur.
{7:19} Every tree which does not produce good fruit shall be cut down and cast into the fire.
{7:20} Igitur ex fructibus eorum cognoscetis eos.
{7:20} Therefore, by their fruits you will know them.
{7:21} Non omnis, qui dicit mihi, Domine, Domine, intrabit in regnum cælorum: sed qui facit voluntatem Patris mei, qui in cælis est, ipse intrabit in regnum cælorum.
{7:21} Not all who say to me, ‘Lord, Lord,’ will enter into the kingdom of heaven. But whoever does the will of my Father, who is in heaven, the same shall enter into the kingdom of heaven.
{7:22} Multi dicent mihi in illa die: Domine, Domine, nonne in nomine tuo prophetavimus, et in nomine tuo dæmonia eiecimus, et in nomine tuo virtutes multas fecimus?
{7:22} Many will say to me in that day, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and perform many powerful deeds in your name?’
{7:23} Et tunc confitebor illis: Quia numquam novi vos: discedite a me, qui operamini iniquitatem.
{7:23} And then will I disclose to them: ‘I have never known you. Depart from me, you workers of iniquity.’
{7:24} Omnis ergo, qui audit verba mea hæc, et facit ea, assimilabitur viro sapienti, qui ædificavit domum suam supra petram,
{7:24} Therefore, everyone who hears these words of mine and does them shall be compared to a wise man, who built his house upon the rock.
{7:25} et descendit pluvia, et venerunt flumina, et flaverunt venti, et irruerunt in domum illam, et non cecidit: fundata enim erat super petram.
{7:25} And the rains descended, and the floods rose up, and the winds blew, and rushed upon that house, but it did not fall, for it was founded on the rock.
{7:26} Et omnis, qui audit verba mea hæc, et non facit ea, similis erit viro stulto, qui ædificavit domum suam super arenam:
{7:26} And everyone who hears these words of mine and does not do them shall be like a foolish man, who built his house upon the sand.
{7:27} et descendit pluvia, et venerunt flumina, et flaverunt venti, et irruerunt in domum illam, et cecidit, et fuit ruina illius magna.
{7:27} And the rains descended, and the floods rose up, and the winds blew, and rushed upon that house, and it did fall, and great was its ruin.”
{7:28} Et factum est: cum consummasset Iesus verba hæc, admirabantur turbæ super doctrina eius.
{7:28} And it happened, when Jesus had completed these words, that the crowds were astonished at his doctrine.
{7:29} Erat enim docens eos sicut potestatem habens, et non sicut Scribæ eorum, et Pharisæi.
{7:29} For he was teaching them as one who has authority, and not like their scribes and Pharisees.
{8:1} Cum autem descendisset de monte, secutæ sunt eum turbæ multæ:
{8:1} And when he had descended from the mountain, great crowds followed him.
{8:2} et ecce leprosus veniens, adorabat eum, dicens: Domine, si vis, potes me mundare.
{8:2} And behold, a leper, drawing near, adored him, saying, “Lord, if you are willing, you are able to cleanse me.”
{8:3} Et extendens Iesus manum, tetigit eum, dicens: Volo. Mundare. Et confestim mundata est lepra eius.
{8:3} And Jesus, extending his hand, touched him, saying: “I am willing. Be cleansed.” And immediately his leprosy was cleansed.
{8:4} Et ait illi Iesus: Vide, nemini dixeris: sed vade, ostende te sacerdoti, et offer munus, quod præcepit Moyses, in testimonium illis.
{8:4} And Jesus said to him: “See to it that you tell no one. But go, show yourself to the priest, and offer the gift that Moses instructed, as a testimony for them.”
{8:5} Cum autem introisset Capharnaum, accessit ad eum Centurio, rogans eum,
{8:5} And when he had entered into Capernaum, a centurion approached, petitioning him,
{8:6} et dicens: Domine, puer meus iacet in domo paralyticus, et male torquetur.
{8:6} and saying, “Lord, my servant lies at home paralyzed and badly tormented.”
{8:7} Et ait illi Iesus: Ego veniam, et curabo eum.
{8:7} And Jesus said to him, “I will come and heal him.”
{8:8} Et respondens Centurio, ait: Domine non sum dignus ut intres sub tectum meum: sed tantum dic verbo, et sanabitur puer meus.
{8:8} And responding, the centurion said: “Lord, I am not worthy that you should enter under my roof, but only say the word, and my servant shall be healed.
{8:9} 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.
{8:9} For I, too, 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.”
{8:10} Audiens autem Iesus miratus est, et sequentibus se dixit: Amen dico vobis, non inveni tantam fidem in Israel.
{8:10} And, hearing this, Jesus wondered. And he said to those following him: “Amen I say to you, I have not found so great a faith in Israel.
{8:11} Dico autem vobis, quod multi ab Oriente, et Occidente venient, et recumbent cum Abraham, et Isaac, et Iacob in regno cælorum:
{8:11} For I say to you, that many shall come from the east and the west, and they shall sit at table with Abraham, and Isaac, and Jacob in the kingdom of heaven.
{8:12} filii autem regni eiicientur in tenebras exteriores: ibi erit fletus, et stridor dentium.
{8:12} But the sons of the kingdom shall be cast into the outer darkness, where there will be weeping and gnashing of teeth.”
{8:13} Et dixit Iesus Centurioni: Vade, et sicut credidisti, fiat tibi. Et sanatus est puer in illa hora.
{8:13} And Jesus said to the centurion, “Go, and just as you have believed, so let it be done for you.” And the servant was healed at that very hour.
{8:14} Et cum venisset Iesus in domum Petri, vidit socrum eius iacentem, et febricitantem:
{8:14} And when Jesus had arrived at the house of Peter, he saw his mother-in-law lying ill with a fever.
~ The word ‘et’ in Latin does not always translate properly as ‘and.’ Sometimes it is used to describe two qualities of one object or event, such that, in English, we would not use ‘and’ to join the two ideas; as also in this example.
{8:15} et tetigit manum eius, et dimisit eam febris, et surrexit, et ministrabat eis.
{8:15} And he touched her hand, and the fever left her, and she rose up and ministered to them.
{8:16} Vespere autem facto, obtulerunt ei multos dæmonia habentes: et eiiciebat spiritus verbo: et omnes male habentes curavit:
{8:16} And when evening arrived, they brought to him many who had demons, and he cast out the spirits with a word. And he healed all those having maladies,
{8:17} ut adimpleretur quod dictum est per Isaiam prophetam, dicentem: Ipse infirmitates nostras accepit: et ægrotationes nostras portavit.
{8:17} in order to fulfill what was spoken through the prophet Isaiah, saying, “He took our infirmities, and he carried away our diseases.”
{8:18} Videns autem Iesus turbas multas circum se, iussit ire trans fretum.
{8:18} Then Jesus, seeing the great crowds encircling him, gave orders to go across the sea.
{8:19} Et accedens unus scriba, ait illi: Magister, sequar te, quocumque ieris.
{8:19} And one scribe, approaching, said to him, “Teacher, I will follow you wherever you will go.”
{8:20} Et dicit ei Iesus: Vulpes foveas habent, et volucres cæli nidos: Filius autem hominis non habet ubi caput reclinet.
{8:20} And Jesus said to him, “Foxes have dens, and the birds of the air have nests, but the Son of man has nowhere to rest his head.”
{8:21} Alius autem de discipulis eius ait illi: Domine, permitte me primum ire, et sepelire patream meum.
{8:21} Then another of his disciples said to him, “Lord, permit me first to go and bury my father.”
{8:22} Iesus autem ait illi: Sequere me, et dimitte mortuos sepelire mortuos suos.
{8:22} But Jesus said to him, “Follow me, and allow the dead to bury their dead.”
{8:23} Et ascendente eo in naviculam, secuti sunt eum discipuli eius:
{8:23} And climbing into a boat, his disciples followed him.
{8:24} et ecce motus magnus factus est in mari ita ut navicula operiretur fluctibus, ipse vero dormiebat.
{8:24} And behold, a great tempest occurred in the sea, so much so that the boat was covered with waves; yet truly, he was sleeping.
{8:25} Et accesserunt ad eum discipuli eius, et suscitaverunt eum, dicentes: Domine, salva nos, perimus.
{8:25} And his disciples drew near to him, and they awakened him, saying: “Lord, save us, we are perishing.”
{8:26} Et dicit eis Iesus: Quid timidi estis, modicæ fidei? Tunc surgens, imperavit ventis, et mari, et facta est tranquillitas magna.
{8:26} And Jesus said to them, “Why are you afraid, O little in faith?” Then rising up, he commanded the winds, and the sea. And a great tranquility occurred.
{8:27} Porro homines mirati sunt, dicentes: Qualis est hic, quia venti et mare obediunt ei?
{8:27} Moreover, the men wondered, saying: “What kind of man is this? For even the winds and the sea obey him.”
{8:28} Et cum venisset trans fretum in regionem Gerasenorum, occurrerunt ei duo habentes dæmonia, de monumentis exeuntes, sævi nimis, ita ut nemo posset transire per viam illam.
{8:28} And when he had arrived across the sea, into the region of the Gerasenes, he was met by two who had demons, who were so exceedingly savage, as they went out from among the tombs, that no one was able to cross by that way.
{8:29} Et ecce clamaverunt, dicentes: Quid nobis, et tibi, Iesu Fili Dei? Venisti huc ante tempus torquere nos?
{8:29} And behold, they cried out, saying: “What are we to you, O Jesus, the Son of God? Have you come here to torment us before the time?”
{8:30} Erat autem non longe ab illis grex multorum porcorum pascens.
{8:30} Now there was, not far from them, a herd of many swine feeding.
{8:31} Dæmones autem rogabant eum, dicentes: Si eiicis nos hinc, mitte nos in gregem porcorum.
{8:31} Then the demons petitioned him, saying: “If you cast us from here, send us into the herd of swine.”
{8:32} Et ait illis: Ite. At illi exeuntes abierunt in porcos, et ecce impetu abiit totus grex per præceps in mare: et mortui sunt in aquis.
{8:32} And he said to them, “Go.” And they, going out, went into the swine. And behold, the entire herd suddenly rushed along a steep place into the sea. And they died in the waters.
{8:33} Pastores autem fugerunt: et venientes in civitatem, nunciaverunt omnia, et de eis, qui dæmonia habuerant.
{8:33} Then the shepherds fled, and arriving in the city, they reported on all this, and on those who had had the demons.
{8:34} Et ecce tota civitas exiit obviam Iesu: et viso eo rogabant, ut transiret a finibus eorum.
{8:34} And behold, the entire city went out to meet Jesus. And having seen him, they petitioned him, so that he would cross from their borders.
{9:1} Et ascendens in naviculam, transfretavit, et venit in civitatem suam.
{9:1} And climbing into a boat, he crossed the sea, and he arrived at his own city.
{9:2} Et ecce offerebant ei paralyticum iacentem in lecto. Et videns Iesus fidem illorum, dixit paralytico: Confide fili, remittuntur tibi peccata tua.
{9:2} And behold, they brought to him a paralytic, lying on a bed. And Jesus, seeing their faith, said to the paralytic, “Be strengthened in faith, son; your sins are forgiven you.”
~ The word ‘confide’ is a combination of the prefix ‘con’ which generally intensifies the meaning of a noun or verb, and ‘fide’ which refers to faith or trust. A translation such as ‘take heart’ or ‘have confidence’ would not be as accurate a translation of the Latin, because the context is that Jesus was responding to their faith. So He said to them, commenting on their faith, ‘be strengthened in faith,’ not merely ‘take heart’ or ‘have confidence.’ Notice that ‘confidence’ more closely resembles the Latin word, yet it is not the best translation.
{9:3} Et ecce quidam de Scribis dixerunt intra se: Hic blasphemat.
{9:3} And behold, some of the scribes said within themselves, “He is blaspheming.”
{9:4} Et cum vidisset Iesus cogitationes eorum, dixit: Ut quid cogitatis mala in cordibus vestris?
{9:4} And when Jesus had perceived their thoughts, he said: “Why do you think such evil in your hearts?
{9:5} Quid est facilius dicere: Dimittuntur tibi peccata tua: an dicere: Surge, et ambula?
{9:5} Which is easier to say, ‘Your sins are forgiven you,’ or to say, ‘Rise up and walk?’
{9:6} Ut autem sciatis, quia Filius hominis habet potestatem in terra dimittendi peccata, tunc ait paralytico: Surge, tolle lectum tuum, et vade in domum tuam.
{9:6} But, so that you may know that the Son of man has authority on earth to forgive sins,” he then said to the paralytic, “Rise up, take up your bed, and go into your house.”
{9:7} Et surrexit, et abiit in domum suam.
{9:7} And he arose and went into his house.
{9:8} Videntes autem turbæ timuerunt, et glorificaverunt Deum, qui dedit potestatem talem hominibus.
{9:8} Then the crowd, seeing this, was frightened, and they glorified God, who gave such power to men.
{9:9} Et, cum transiret inde Iesus, vidit hominem sedentem in telonio, Matthæum nomine. Et ait illi: Sequere me. Et surgens, secutus est eum.
{9:9} And when Jesus passed on from there, he saw, sitting at the tax office, a man named Matthew. And he said to him, “Follow me.” And rising up, he followed him.
{9:10} Et factum est discumbente eo in domo, ecce multi publicani, et peccatores venientes discumbebant cum Iesu, et discipulis eius.
{9:10} And it happened that, as he was sitting down to eat in the house, behold, many tax collectors and sinners arrived, and they sat down to eat with Jesus and his disciples.
{9:11} Et videntes Pharisæi, dicebant discipulis eius: Quare cum publicanis, et peccatoribus manducat Magister vester?
{9:11} And the Pharisees, seeing this, said to his disciples, “Why does your Teacher eat with tax collectors and sinners?”
{9:12} At Iesus audiens, ait: Non est opus valentibus medicus, sed male habentibus.
{9:12} But Jesus, hearing this, said: “It is not those who are healthy who are in need of a physician, but those who have maladies.
~ Or, ‘those who have illnesses.’
{9:13} Euntes autem discite quid est: Misericordiam volo, et non sacrificium. Non enim veni vocare iustos, sed peccatores.
{9:13} So then, go out and learn what this means: ‘I desire mercy and not sacrifice.’ For I have not come to call the just, but sinners.”
{9:14} Tunc accesserunt ad eum discipuli Ioannis, dicentes: Quare nos, et Pharisæi ieiunamus frequenter: discipuli autem tui non ieiunant?
{9:14} Then the disciples of John drew near to him, saying, “Why do we and the Pharisees fast frequently, but your disciples do not fast?”
{9:15} Et ait illis Iesus: Numquid possunt filii sponsi lugere, quamdiu cum illis est sponsus? Venient autem dies cum auferetur ab eis sponsus: et tunc ieiunabunt.
{9:15} And Jesus said to them: “How can the sons of the groom mourn, while the groom is still with them? But the days will arrive when the groom will be taken away from them. And then they shall fast.
{9:16} Nemo autem immittit commissuram panni rudis in vestimentum vetus: tollit enim plenitudinem eius a vestimento: et peior scissura fit.
{9:16} For no one would sew a patch of new cloth onto an old garment. For it pulls its fullness away from the garment, and the tear is made worse.
~ The word ‘fullness’ is used because it accords well with the spiritual meaning of the verse, where in the new cloth is the New Testament and the Church, even though the word ‘fullness’ as applied to the literal meaning of a piece of cloth is somewhat awkward.
{9:17} Neque mittunt vinum novum in utres veteres. Alioquin rumpuntur utres, et vinum effunditur, et utres pereunt. Sed vinum novum in utres novos mittunt: et ambo conservantur.
{9:17} Neither do they pour new wine into old wineskins. Otherwise, the wineskins rupture, and the wine pours out, and the wineskins are destroyed. Instead, they pour new wine into new wineskins. And so, both are preserved.”
{9:18} Hæc illo loquente ad eos, ecce princeps unus accessit, et adorabat eum, dicens: Domine, filia mea modo defuncta est: sed veni, impone manum tuam super eam, et vivet.
{9:18} As he was speaking these things to them, behold, a certain ruler approached and adored him, saying: “Lord, my daughter has recently passed away. But come and impose your hand upon her, and she will live.”
{9:19} Et surgens Iesus, sequebatur eum, et discipuli eius.
{9:19} And Jesus, rising up, followed him, with his disciples.
{9:20} Et ecce mulier, quæ sanguinis fluxum patiebatur duodecim annis, accessit retro, et tetigit fimbriam vestimenti eius.
{9:20} And behold, a woman, who had suffered from a flow of blood for twelve years, approached from behind and touched the hem of his garment.
{9:21} Dicebat enim intra se: Si tetigero tantum vestimentum eius: salva ero.
{9:21} For she said within herself, “If I will touch even his garment, I shall be saved.”
{9:22} At Iesus conversus, et videns eam, dixit: Confide filia, fides tua te salvam fecit. Et salva facta est mulier ex illa hora.
{9:22} But Jesus, turning and seeing her, said: “Be strengthened in faith, daughter; your faith has made you well.” And the woman was made well from that hour.
{9:23} Et cum venisset Iesus in domum principis, et vidisset tibicines et turbam tumultuantem, dicebat:
{9:23} And when Jesus had arrived in the house of the ruler, and he had seen the musicians and the tumultuous crowd,
{9:24} Recedite: non est enim mortua puella, sed dormit. Et deridebant eum.
{9:24} he said, “Depart. For the girl is not dead, but asleep.” And they derided him.
{9:25} Et cum eiecta esset turba, intravit: et tenuit manum eius. Et surrexit puella.
{9:25} And when the crowd had been sent away, he entered. And he took her by the hand. And the girl rose up.
{9:26} Et exiit fama hæc in universam terram illam.
{9:26} And the news of this went out to that entire land.
{9:27} Et transeunte inde Iesu, secuti sunt eum duo cæci, clamantes, et dicentes: Miserere nostri, fili David.
{9:27} And as Jesus passed from there, two blind men followed him, crying out and saying, “Take pity on us, Son of David.”
{9:28} Cum autem venisset domum, accesserunt ad eum cæci. Et dicit eis Iesus: Creditis quia hoc possum facere vobis? Dicunt ei: Utique, Domine.
{9:28} And when he had arrived at the house, the blind men approached him. And Jesus said to them, “Do you trust that I am able to do this for you?” They say to him, “Certainly, Lord.”
{9:29} Tunc tetigit oculos eorum, dicens: Secundum fidem vestram fiat vobis.
{9:29} Then he touched their eyes, saying, “According to your faith, so let it be done for you.”
{9:30} Et aperti sunt oculi eorum: et comminatus est illis Iesus, dicens: Videte ne quis sciat.
{9:30} And their eyes were opened. And Jesus warned them, saying, “See to it that no one knows of this.”
{9:31} Illi autem exeuntes, diffamaverunt eum in tota terra illa.
{9:31} But going out, they spread the news of it to all that land.
{9:32} Egressis autem illis, ecce obtulerunt ei hominem mutum, dæmonium habentem.
{9:32} Then, when they had departed, behold, they brought him a man who was mute, having a demon.
{9:33} Et eiecto dæmonio, locutus est mutus, et miratæ sunt turbæ, dicentes: Numquam apparuit sic in Israel.
{9:33} And after the demon was cast out, the mute man spoke. And the crowds wondered, saying, “Never has anything like this been seen in Israel.”
{9:34} Pharisæi autem dicebant: In principe dæmoniorum eiicit dæmones.
{9:34} But the Pharisees said, “By the prince of demons does he cast out demons.”
{9:35} Et circuibat Iesus omnes civitates, et castella, docens in synagogis eorum, et prædicans Evangelium regni, et curans omnem languorem, et omnem infirmitatem.
{9:35} And Jesus traveled throughout all of the cities and towns, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every illness and every infirmity.
{9:36} Videns autem turbas, misertus est eis: quia erant vexati, et iacentes sicut oves non habentes pastorem.
{9:36} Then, seeing the multitudes, he had compassion on them, because they were distressed and were reclining, like sheep without a shepherd.
~ The text literally says ‘like sheep having no shepherd.’ But the commonly used expression ‘like sheep without a shepherd’ also fits the text, and it is a phrase beloved by the faithful, so the translation prefers the latter.
{9:37} Tunc dicit discipulis suis: Messis quidem multa, operarii autem pauci.
{9:37} Then he said to his disciples: “The harvest indeed is great, but the laborers are few.
{9:38} Rogate ergo Dominum messis, ut mittat operarios in messem suam.
{9:38} Therefore, petition the Lord of the harvest, so that he may sent out laborers to his harvest.”
{10:1} Et convocatis duodecim discipulis suis, dedit illis potestatem spirituum immundorum, ut eiicerent eos, et curarent omnem languorem, et omnem infirmitatem.
{10:1} And having called together his twelve disciples, he gave them authority over unclean spirits, to cast them out and to cure every sickness and every infirmity.
{10:2} Duodecim autem Apostolorum nomina sunt hæc. Primus: Simon, qui dicitur Petrus, et Andreas frater eius,
{10:2} Now the names of the twelve Apostles are these: the First, Simon, who is called Peter, and Andrew his brother,
{10:3} Iacobus Zebedæi, et Ioannes frater eius, Philippus, et Bartholomæus, Thomas, et Matthæus publicanus, Iacobus Alphæi, et Thaddæus,
{10:3} James of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the tax collector, and James of Alphaeus, and Thaddaeus,
{10:4} Simon Chananæus, et Iudas Iscariotes, qui et tradidit eum.
{10:4} Simon the Canaanite, and Judas Iscariot, who also betrayed him.
{10:5} Hos duodecim misit Iesus: præcipiens eis, dicens: In viam gentium ne abieritis, et in civitates Samaritanorum ne intraveritis:
{10:5} Jesus sent these twelve, instructing them, saying: “Do not travel by the way of the Gentiles, and do not enter into the city of the Samaritans,
{10:6} sed potius ite ad oves quæ perierunt domus Israel.
{10:6} but instead go to the sheep who have fallen away from the house of Israel.
~ The verb ‘perierunt’ usually refers to dying or perishing or being ruined. In this case, it refers to those who have become lost or who have fallen away from Israel. Notice that ‘domus’ is accusative, and that the verb is translated as ‘have fallen away from,’ so that from is part of the verb. Thus ‘domus’ is not ablative, but accusative.
{10:7} Euntes autem prædicate, dicentes: Quia appropinquavit regnum cælorum.
{10:7} And going forth, preach, saying: ‘For the kingdom of heaven has drawn near.’
{10:8} Infirmos curate, mortuos suscitate, leprosos mundate, dæmones eiicite: gratis accepistis, gratis date.
{10:8} Cure the infirm, raise the dead, cleanse lepers, cast out demons. You have received freely, so give freely.
{10:9} Nolite possidere aurum, neque argentum, neque pecuniam in zonis vestris:
{10:9} Do not choose to possess gold, nor silver, nor money in your belts,
{10:10} non peram in via, neque duas tunicas, neque calceamenta, neque virgam: dignus enim est operarius cibo suo.
{10:10} nor provisions for the journey, nor two tunics, nor shoes, nor a staff. For the laborer deserves his portion.
~ A ‘peram’ is a bag for carrying provisions on a journey.
~ This text might also be read so that ‘duas’ (not so much two, as a second) would refer to the subsequent list, as in, ‘nor a second tunic, or pair of shoes, or staff,’ to the effect that one tunic, one pair of shoes, and one staff might be permitted. Similarly, the previous verse lists gold, silver, and money as those things that should not possessed by them in their belts.
{10:11} In quamcumque autem civitatem, aut castellum intraveritis, interrogate, quis in ea dignus sit: et ibi manete donec exeatis.
{10:11} Now, into whatever city or town you will enter, inquire as to who is worthy within it. And stay there until you depart.
{10:12} Intrantes autem in domum, salutate eam, dicentes: Pax huic domui.
{10:12} Then, when you enter into the house, greet it, saying, ‘Peace to this house.’
{10:13} Et si quidem fuerit domus illa digna, veniet pax vestra super eam: si autem non fuerit digna, pax vestra revertetur ad vos.
{10:13} And if, indeed, that house is worthy, your peace will rest upon it. But if it is not worthy, your peace will return to you.
{10:14} Et quicumque non receperit vos, neque audierit sermones vestros: exeunte foras de domo, vel civitate, excutite pulverem de pedibus vestris.
{10:14} And whoever has neither received you, nor listened to your words, departing from that house or city, shake off the dust from your feet.
{10:15} Amen dico vobis: Tolerabilius erit terræ Sodomorum, et Gomorrhæorum in die iudicii, quam illi civitati.
{10:15} Amen I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.
{10:16} Ecce ego mitto vos sicut oves in medio luporum. Estote ergo prudentes sicut serpentes, et simplices sicut columbæ.
{10:16} Behold, I am sending you like sheep in the midst of wolves. Therefore, be as prudent as serpents and as simple as doves.
{10:17} Cavete autem ab hominibus. Tradent enim vos in conciliis, et in synagogis suis flagellabunt vos:
{10:17} But beware of men. For they will hand you over to councils, and they will scourge you in their synagogues.
{10:18} et ad præsides, et ad reges ducemini propter me in testimonium illis, et gentibus.
{10:18} And you shall be led before both rulers and kings for my sake, as a testimony to them and to the Gentiles.
{10:19} Cum autem tradent vos, nolite cogitare quomodo, aut quid loquamini: dabitur enim vobis in illa hora, quid loquamini.
{10:19} But when they hand you over, do not choose to think about how or what to speak. For what to speak shall be given to you in that hour.
{10:20} Non enim vos estis qui loquimini, sed Spiritus Patris vestri, qui loquitur in vobis.
{10:20} For it is not you who will be speaking, but the Spirit of your Father, who will speak in you.
{10:21} Tradet autem frater fratrem in mortem, et pater filium: et insurgent filii in parentes, et morte eos afficient:
{10:21} And brother will hand over brother to death, and father will hand over son. And children will rise up against parents and bring about their deaths.
{10:22} et eritis odio omnibus propter nomen meum: qui autem perseveraverit usque in finem, hic salvus erit.
{10:22} And you will be hated by all for the sake of my name. But whoever will have persevered, even to the end, the same shall be saved.
{10:23} Cum autem persequentur vos in civitate ista, fugite in aliam. Amen dico vobis, non consummabitis civitates Israel, donec veniat Filius hominis.
{10:23} Now when they persecute you in one city, flee into another. Amen I say to you, you will not have exhausted all the cities of Israel, before the Son of man returns.
{10:24} Non est discipulus super magistrum, nec servus super dominum suum.
{10:24} The disciple is not above the teacher, nor is the servant above his master.
{10:25} Sufficit discipulo, ut sit sicut magister eius: et servo, sicut dominus eius. Si Patrem familias Beelzebub vocaverunt: quanto magis domesticos eius?
{10:25} It is sufficient for the disciple that he be like his teacher, and the servant, like his master. If they have called the Father of the family, ‘Beelzebub,’ how much more those of his household?
{10:26} Ne ergo timueritis eos: Nihil enim est opertum, quod non revelabitur: et occultum, quod non scietur.
{10:26} Therefore, do not fear them. For nothing is covered that shall not be revealed, nor hidden that shall not be known.
{10:27} Quod dico vobis in tenebris, dicite in lumine: et quod in aure auditis, prædicate super tecta.
{10:27} What I tell you in darkness, speak in the light. And what you hear whispered in the ear, preach above the rooftops.
{10:28} Et nolite timere eos, qui occidunt corpus, animam autem non possunt occidere: sed potius timete eum, qui potest et animam, et corpus perdere in Gehennam.
{10:28} And do not be afraid of those who kill the body, but are not able to kill the soul. But instead fear him who is able to destroy both soul and body in Hell.
{10:29} Nonne duo passeres asse væneunt? et unus ex illis non cadet super terram sine Patre vestro?
{10:29} Are not two sparrows sold for one small coin? And yet not one of them will fall to the ground without your Father.
{10:30} Vestri autem capilli capitis omnes numerati sunt.
{10:30} For even the hairs of your head have all been numbered.
{10:31} Nolite ergo timere: multis passeribus meliores estis vos.
{10:31} Therefore, do not be afraid. You are worth more than many sparrows.
{10:32} Omnis ergo, qui confitebitur me coram hominibus, confitebor et ego eum coram Patre meo, qui in cælis est:
{10:32} Therefore, everyone who acknowledges me before men, I also will acknowledge before my Father, who is in heaven.
{10:33} qui autem negaverit me coram hominibus, negabo et ego eum coram Patre meo, qui in cælis est.
{10:33} But whoever will have denied me before men, I also will deny before my Father, who is in heaven.
{10:34} Nolite arbitrari quia pacem venerim mittere in terram: non veni pacem mittere, sed gladium.
{10:34} Do not think that I came to send peace upon the earth. I came, not to send peace, but the sword.
{10:35} Veni enim separare hominem adversus patrem suum, et filiam adversus matrem suam, et nurum adversus socrum suam:
{10:35} For I came to divide a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.
{10:36} et inimici hominis, domestici eius.
{10:36} And the enemies of a man will be those of his own household.
{10:37} Qui amat patrem, aut matrem plus quam me, non est me dignus. Et qui amat filium, aut filiam super me, non est me dignus.
{10:37} Whoever loves father or mother more than me is not worthy of me. And whoever loves son or daughter above me is not worthy of me.
{10:38} Et qui non accipit crucem suam, et sequitur me, non est me dignus.
{10:38} And whoever does not take up his cross and follow me is not worthy of me.
{10:39} Qui invenit animam suam, perdet illam: et qui perdiderit animan suam propter me, inveniet eam.
{10:39} Whoever finds his life, will lose it. And whoever will have lost his life because of me, shall find it.
{10:40} Qui recipit vos, me recipit: et qui me recipit, recipit eum, qui me misit.
{10:40} Whoever receives you, receives me. And whoever receives me, receives him who sent me.
{10:41} Qui recipit prophetam in nomine prophetæ, mercedem prophetæ accipiet: et qui recipit iustum in nomine iusti, mercedem iusti accipiet.
{10:41} Whoever receives a prophet, in the name of a prophet, shall receive the reward of a prophet. And whoever receives the just in the name of the just shall receive the reward of the just.
{10:42} Et quicumque potum dederit uni ex minimis istis calicem aquæ frigidæ tantum in nomine discipuli: amen dico vobis, non perdet mercedem suam.
{10:42} And whoever shall give, even to one of the least of these, a cup of cold water to drink, solely in the name of a disciple: Amen I say to you, he shall not lose his reward.”
{11:1} Et factum est, cum consummasset Iesus, præcipiens duodecim discipulis suis, transiit inde ut doceret, et prædicaret in civitatibus eorum.
{11:1} And it happened that, when Jesus had completed instructing his twelve disciples, he went away from there in order to teach and to preach in their cities.
{11:2} Ioannes autem cum audisset in vinculis opera Christi, mittens duos de discipulis suis,
{11:2} Now when John had heard, in prison, about the works of Christ, sending two of his disciples, he said to him,
{11:3} ait illi: Tu es, qui venturus es, an alium expectamus?
{11:3} “Are you he who is to come, or should we expect another?”
{11:4} Et respondens Iesus ait illis: Euntes renunciate Ioanni quæ audistis, et vidistis.
{11:4} And Jesus, responding, said to them: “Go and report to John what you have heard and seen.
{11:5} Cæci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, pauperes evangelizantur:
{11:5} The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor are evangelized.
{11:6} et beatus est, qui non fuerit scandalizatus in me.
{11:6} And blessed is he who has found no offense in me.”
{11:7} Illis autem abeuntibus, cœpit Iesus dicere ad turbas de Ioanne: Quid existis in desertum videre? arundinem vento agitatem?
{11:7} Then, after they departed, Jesus began to speak to the crowds about John: “What did you go out to the desert to see? A reed shaken by the wind?
{11:8} Sed quid existis videre? hominem mollibus vestitum? Ecce qui mollibus vestiuntur, in domibus regum sunt.
{11:8} So what did you go out to see? A man in soft garments? Behold, those who are clothed in soft garments are in the houses of kings.
{11:9} Sed quid existis videre? prophetam? Etiam dico vobis, et plus quam prophetam.
{11:9} Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.
{11:10} Hic est enim, de quo scriptum est: Ecce ego mitto Angelum meum ante faciem tuam, qui præparabit viam tuam ante te.
{11:10} For this is he, of whom it is written: ‘Behold, I send my Angel before your face, who shall prepare your way before you.’
~ Even though John was not literally an Angel, Jesus used the word for angels because John was angelic.
{11:11} Amen dico vobis, non surrexit inter natos mulierum maior Ioanne Baptista: qui autem minor est in regno cælorum, maior est illo.
{11:11} Amen I say to you, among those born of women, there has arisen no one greater than John the Baptist. Yet the least in the kingdom of heaven is greater than he.
{11:12} A diebus autem Ioannis Baptistæ usque nunc, regnum cælorum vim patitur, et violenti rapiunt illud.
{11:12} But from the days of John the Baptist, even until now, the kingdom of heaven has endured violence, and the violent carry it away.
{11:13} Omnes enim prophetæ, et lex usque ad Ioannem prophetaverunt:
{11:13} For all the prophets and the law prophesied, even until John.
{11:14} et si vultis recipere, ipse est Elias, qui venturus est.
{11:14} And if you are willing to accept it, he is the Elijah, who is to come.
{11:15} Qui habet aures audiendi, audiat.
{11:15} Whoever has ears to hear, let him hear.
{11:16} Cui autem similem æstimabo generationem istam? Similis est pueris sedentibus in foro: qui clamantes coæqualibus
{11:16} But to what shall I compare this generation? It is like children sitting in the marketplace,
{11:17} dicunt: Cecinimus vobis, et non saltastis: lamentavimus, et non planxistis.
{11:17} who, calling out to their companions, say: ‘We played music for you, and you did not dance. We lamented, and you did not mourn.’
{11:18} Venit enim Ioannes neque manducans, neque bibens, et dicunt: Dæmonium habet.
{11:18} For John came neither eating nor drinking; and they say, ‘He has a demon.’
{11:19} Venit Filius hominis manducans, et bibens, et dicunt: Ecce homo vorax, et potator vini, publicanorum, et peccatorum amicus. Et iustificata est sapientia a filiis suis.
{11:19} The Son of man came eating and drinking; and they say, ‘Behold, a man who eats voraciously and who drinks wine, a friend of tax collectors and sinners.’ But wisdom is justified by her sons.”
{11:20} Tunc cœpit exprobrare civitatibus, in quibus factæ sunt plurimæ virtutes eius, quia non egissent pœnitentiam.
{11:20} Then he began to rebuke the cities in which many of his miracles were accomplished, for they still had not repented.
{11:21} Væ tibi Corozain, væ tibi Bethsaida: quia, si in Tyro, et Sidone factæ essent virtutes quæ factæ sunt in vobis, olim in cilicio, et cinere pœnitentiam egissent.
{11:21} “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were done in you had been done in Tyre and Sidon, they would have repented long ago in haircloth and ashes.
{11:22} Verumtamen dico vobis: Tyro, et Sidoni remissius erit in die iudicii, quam vobis.
{11:22} Yet truly, I say to you, Tyre and Sidon shall be forgiven more than you, on the day of judgment.
{11:23} Et tu Capharnaum, numquid usque in cælum exaltaberis? usque in infernum descendes. Quia, si in Sodomis factæ fuissent virtutes, quæ factæ sunt in te, forte mansissent usque in hanc diem.
{11:23} And you, Capernaum, would you be exalted all the way to heaven? You shall descend all the way to Hell. For if the miracles that were done in you had been done in Sodom, perhaps it would have remained, even to this day.
{11:24} Verumtamen dico vobis, quia terræ Sodomorum remissius erit in die iudicii, quam tibi.
{11:24} Yet truly, I say to you, that the land of Sodom shall be forgiven more than you, on the day of judgment.”
{11:25} In illo tempore respondens Iesus dixit: Confiteor tibi, Pater, Domine cæli et terræ, quia abscondisti hæc a sapientibus, et prudentibus, et revelasti ea parvulis.
{11:25} At that time, Jesus responded and said: “I acknowledge 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.
{11:26} Ita Pater: quoniam sic fuit placitum ante te.
{11:26} Yes, Father, for this was pleasing before you.
{11:27} Omnia mihi tradita sunt a Patre meo. Et nemo novit Filium, nisi Pater: neque Patrem quis novit, nisi Filius, et cui voluerit Filius revelare.
{11:27} All things have been delivered to me by my Father. And no one knows the Son except the Father, nor does anyone know the Father except the Son, and those to whom the Son is willing to reveal him.
{11:28} Venite ad me omnes, qui laboratis, et onerati estis, et ego reficiam vos.
{11:28} Come to me, all you who labor and have been burdened, and I will refresh you.
{11:29} Tollite iugum meum super vos, et discite a me, quia mitis sum, et humilis corde: et invenietis requiem animabus vestris.
{11:29} Take my yoke upon you, and learn from me, for I am meek and humble of heart; and you shall find rest for your souls.
{11:30} Iugum enim meum suave est, et onus meum leve.
{11:30} For my yoke is sweet and my burden is light.”
{12:1} In illo tempore abiit Iesus per sata Sabbato: discipuli autem eius esurientes cœperunt vellere spicas, et manducare.
{12:1} At that time, Jesus went out through the ripe grain on the Sabbath. And his disciples, being hungry, began to separate the grain and to eat.
{12:2} Pharisæi autem videntes, dixerunt ei: Ecce discipuli tui faciunt quod non licet facere Sabbatis.
{12:2} Then the Pharisees, seeing this, said to him, “Behold, your disciples are doing what is not lawful to do on the Sabbaths.”
{12:3} At ille dixit eis: Non legistis quid fecerit David, quando esuriit, et qui cum eo erant:
{12:3} But he said to them: “Have you not read what David did, when he was hungry, and those who were with him:
{12:4} quomodo intravit in domum Dei, et panes propositionis comedit, quos non licebat ei edere, neque his, qui cum eo erant, nisi solis sacerdotibus?
{12:4} how he entered the house of God and ate the bread of the Presence, which was not lawful for him to eat, nor for those who were with him, but only for the priests?
{12:5} Aut non legistis in lege quia sabbatis sacerdotes in templo sabbatum violant, et sine crimine sunt?
{12:5} Or have you not read in the law, that on the Sabbaths the priests in the temple violate the Sabbath, and they are without guilt?
{12:6} Dico autem vobis, quia templo maior est hic.
{12:6} But I say to you, that something greater than the temple is here.
{12:7} Si autem sciretis, quid est: Misericordiam volo, et non sacrificium: numquam condemnassetis innocentes:
{12:7} And if you knew what this means, ‘I desire mercy, and not sacrifice,’ you would never have condemned the innocent.
{12:8} Dominus enim est Filius hominis etiam Sabbati.
{12:8} For the Son of man is Lord even of the Sabbath.”
{12:9} Et cum inde transisset, venit in synagogam eorum.
{12:9} And when he had passed from there, he went into their synagogues.
{12:10} Et ecce homo manum habens aridam, et interrogabant eum, dicentes: Si licet Sabbatis curare? ut accusarent eum.
{12:10} And behold, there was a man who had a withered hand, and they questioned him, so that they might accuse him, saying, “Is it lawful to cure on the Sabbaths?”
{12:11} Ipse autem dixit illis: Quis erit ex vobis homo, qui habeat ovem unam, et si ceciderit hæc Sabbatis in foveam, nonne tenebit, et levabit eam?
{12:11} But he said to them: “Who is there among you, having even one sheep, if it will have fallen into a pit on the Sabbath, would not take hold of it and lift it up?
{12:12} Quanto magis melior est homo ove? Itaque licet Sabbatis benefacere.
{12:12} How much better is a man than a sheep? And so, it is lawful to do good on the Sabbaths.”
{12:13} Tunc ait homini: Extende manum tuam. Et extendit, et restituta est sanitati sicut altera.
{12:13} Then he said to the man, “Extend your hand.” And he extended it, and it was restored to health, just like the other one.
{12:14} Exeuntes autem Pharisæi, consilium faciebant adversus eum, quomodo perderent eum.
{12:14} Then the Pharisees, departing, took council against him, as to how they might destroy him.
{12:15} Iesus autem sciens recessit inde: et secuti sunt eum multi, et curavit eos omnes:
{12:15} But Jesus, knowing this, withdrew from there. And many followed him, and he cured them all.
{12:16} et præcepit eis ne manifestum eum facerent.
{12:16} And he instructed them, lest they make him known.
{12:17} Ut adimpleretur quod dictum est per Isaiam prophetam, dicentem:
{12:17} Then what was spoken through the prophet Isaiah was fulfilled, saying:
{12:18} Ecce puer meus, quem elegi, dilectus meus, in quo bene complacuit animæ meæ. Ponam Spiritum meum super eum, et iudicium gentibus nunciabit.
{12:18} “Behold, my servant whom I have chosen, my beloved in whom my soul is well pleased. I will place my Spirit over him, and he shall announce judgment to the nations.
{12:19} Non contendet, neque clamabit, neque audiet aliquis in plateis vocem eius:
{12:19} He shall not contend, nor cry out, neither shall anyone hear his voice in the streets.
{12:20} arundinem quassatam non confringet, et linum fumigans non extinguet, donec eiiciat ad victoriam iudicium:
{12:20} He shall not crush the bruised reed, and he shall not extinguish the smoking wick, until he sends forth judgment unto victory.
{12:21} et in nomine eius Gentes sperabunt.
{12:21} And the Gentiles shall hope in his name.”
{12:22} Tunc oblatus est ei dæmonium habens, cæcus, et mutus, et curavit eum ita ut loqueretur, et videret.
{12:22} Then one who had a demon, who was blind and mute, was brought to him. And he cured him, so that he spoke and saw.
{12:23} Et stupebant omnes turbæ, et dicebant: Numquid hic est filius David?
{12:23} And all the crowds were stupefied, and they said, “Could this be the son of David?”
{12:24} Pharisæi autem audientes, dixerunt: Hic non eiicit dæmones nisi in Beelzebub principe dæmoniorum.
{12:24} But the Pharisees, hearing it, said, “This man does not cast out demons, except by Beelzebub, the prince of the demons.”
{12:25} Iesus autem sciens cogitationes eorum, dixit eis: Omne regnum divisum contra se, desolabitur: et omnis civitas, vel domus divisa contra se, non stabit.
{12:25} But Jesus, knowing their thoughts, said to them: “Every kingdom divided against itself will become desolate. And every city or house divided against itself will not stand.
{12:26} Et si Satanas Satanam eiicit, adversus se divisus est: quomodo ergo stabit regnum eius?
{12:26} So if Satan casts out Satan, then he is divided against himself. How then will his kingdom stand?
{12:27} Et si ego in Beelzebub eiicio dæmones, filii vestri in quo eiiciunt? Ideo ipsi iudices vestri erunt.
{12:27} And if I cast out demons by Beelzebub, by whom do your own sons cast them out? Therefore, they shall be your judges.
{12:28} Si autem ego in Spiritu Dei eiicio dæmones, igitur pervenit in vos regnum Dei.
{12:28} But if I cast out demons by the Spirit of God, then the kingdom of God has arrived among you.
{12:29} Aut quomodo potest quisquam intrare in domum fortis, et vasa eius diripere, nisi prius alligaverit fortem? Et tunc domum illius diripiet.
{12:29} Or how can anyone enter into the house of a strong man, and plunder his belongings, unless he first restrains the strong man? And then he will plunder his house.
{12:30} Qui non est mecum, contra me est: et qui non congregat mihi, spargit.
{12:30} Whoever is not with me, is against me. And whoever does not gather with me, scatters.
{12:31} Ideo dico vobis: Omne peccatum, et blasphemia remittetur hominibus, Spiritus autem blasphemia non remittetur.
{12:31} For this reason, I say to you: Every sin and blasphemy shall be forgiven men, but blasphemy against the Spirit shall not be forgiven.
~ Blasphemy against the Holy Spirit is nothing other than final impenitence.
{12:32} Et quicumque dixerit verbum contra Filium hominis, remittetur ei: qui autem dixerit contra Spiritum Sanctum, non remittetur ei neque in hoc sæculo, neque in futuro.
{12:32} And anyone who will have spoken a word against the Son of man shall be forgiven. But whoever will have spoken against the Holy Spirit shall not be forgiven, neither in this age, nor in the future age.
{12:33} Aut facite arborem bonam, et fructum eius bonum: aut facite arborem malam, et fructum eius malum: Si quidem ex fructu arbor agnoscitur.
{12:33} Either make the tree good and its fruit good, or make the tree evil and its fruit evil. For certainly a tree is known by its fruit.
{12:34} Progenies viperarum, quomodo potestis bona loqui, cum sitis mali? ex abundantia enim cordis os loquitur.
{12:34} Progeny of vipers, how are you able to speak good things while you are evil? For out of the abundance of the heart, the mouth speaks.
{12:35} Bonus homo de bono thesauro profert bona: et malus homo de malo thesauro profert mala.
{12:35} A good man offers good things from a good storehouse. And an evil man offers evil things from an evil storehouse.
{12:36} Dico autem vobis quoniam omne verbum otiosum, quod locuti fuerint homines, reddent rationem de eo in die iudicii.
{12:36} But I say to you, that for every idle word which men will have spoken, they shall render an account in the day of judgment.
{12:37} Ex verbis enim tuis iustificaberis, et ex verbis tuis condemnaberis.
{12:37} For by your words shall you be justified, and by your words shall you be condemned.”
{12:38} Tunc responderunt ei quidam de Scribis et Pharisæis, dicentes: Magister, volumus a te signum videre.
{12:38} Then certain ones from the scribes and the Pharisees responded to him, saying, “Teacher, we want to see a sign from you.”
{12:39} Qui respondens ait illis: Generatio mala, et adultera signum quærit: et signum non dabitur ei, nisi signum Ionæ prophetæ.
{12:39} And answering, he said to them: “An evil and adulterous generation seeks a sign. But a sign will not be given to it, except the sign of the prophet Jonah.
{12:40} Sicut enim fuit Ionas in ventre ceti tribus diebus, et tribus noctibus; sic erit Filius hominis in corde terræ tribus diebus, et tribus noctibus.
{12:40} For just as Jonah was in the belly of the whale for three days and three nights, so shall the Son of man be in the heart of the earth for three days and three nights.
~ The Jews counted any part of a day as a whole; so three days and three nights need not be 24 hours times 3. Also, Christ was taken prisoner on Thursday evening, and then confined in a subterranean prison overnight (first night in the heart of the earth). He died on Friday about the ninth hour, and was buried in a tomb before sunset (the first day). He then remained dead to the world for Friday night (the second night) and Saturday daytime (the second day) as well as Saturday night (the third night). He arose early on Sunday after first light (the third day). Therefore, His statement that He would be three days and three nights in the heart of the earth is true.
{12:41} Viri Ninivitæ surgent in iudicio cum generatione ista, et condemnabunt eam: quia pœnitentiam egerunt in prædicatione Ionæ. Et ecce plus quam Ionas hic.
{12:41} The men of Nineveh shall arise in judgment with this generation, and they shall condemn it. For, at the preaching of Jonah, they repented. And behold, there is a greater than Jonah here.
{12:42} Regina Austri surget in iudicio cum generatione ista, et condemnabit eam: quia venit a finibus terræ audire sapientiam Salomonis, et ecce plus quam Salomon hic.
{12:42} The Queen of the South shall arise in judgment with this generation, and she shall condemn it. For she came from the ends of the earth to hear the wisdom of Solomon. And behold, there is a greater than Solomon here.
{12:43} Cum autem immundus spiritus exierit ab homine, ambulat per loca arida, quærens requiem, et non invenit.
{12:43} Now when an unclean spirit departs from a man, he walks through dry places, seeking rest, and he does not find it.
{12:44} Tunc dicit: Revertar in domum meam, unde exivi. Et veniens invenit eam vacantem, scopis mundatam, et ornatam.
{12:44} Then he says, ‘I will return to my house, from which I departed’. And arriving, he finds it vacant, swept clean, and decorated.
{12:45} Tunc vadit, et assumit septem alios spiritus secum nequiores se, et intrantes habitant ibi: et fiunt novissima hominis illius peiora prioribus. Sic erit et generationi huic pessimæ.
{12:45} Then he goes and takes with him seven other spirits more wicked than himself, and they enter in and live there. And in the end, the man becomes worse than he was at first. So, too, shall it be with this most wicked generation.”
{12:46} Adhuc eo loquente ad turbas, ecce mater eius, et fratres stabant foras, quærentes loqui ei.
{12:46} While he was still speaking to the crowds, behold, his mother and his brothers were standing outside, seeking to speak with him.
{12:47} Dixit autem ei quidam: Ecce mater tua, et fratres tui foris stant quærentes te.
{12:47} And someone said to him: “Behold, your mother and your brothers are standing outside, seeking you.”
{12:48} At ipse respondens dicenti sibi, ait: Quæ est mater mea, et qui sunt fratres mei?
{12:48} But responding to the one speaking to him, he said, “Which one is my mother, and who are my brothers?”
{12:49} Et extendens manum in discipulos suos, dixit: Ecce mater mea, et fratres mei.
{12:49} And extending his hand to his disciples, he said: “Behold: my mother and my brothers.
{12:50} Quicumque enim fecerit voluntatem Patris mei, qui in cælis est: ipse meus frater, et soror, et mater est.
{12:50} For anyone who does the will of my Father, who is in heaven, the same is my brother, and sister, and mother.”
{13:1} In illo die exiens Iesus de domo, sedebat secus mare.
{13:1} In that day, Jesus, departing from the house, sat down beside the sea.
~ The phrase ‘in illo die’ could also be translated as ‘in that day,’ meaning in that general time, not necessarily on the same exact day.
{13:2} Et congregatæ sunt ad eum turbæ multæ, ita ut naviculam ascendens sederet: et omnis turba stabat in littore,
{13:2} And such great crowds were gathered to him that he climbed into a boat and he sat down. And the entire multitude stood on the shore.
{13:3} et locutus est eis multa in parabolis, dicens: Ecce exiit qui seminat, seminare.
{13:3} And he spoke many things to them in parables, saying: “Behold, a sower went out to sow seed.
{13:4} Et dum seminat, quædam ceciderunt secus viam, et venerunt volucres cæli, et comederunt ea.
{13:4} And while he was sowing, some fell beside the road, and the birds of the air came and ate it.
{13:5} Alia autem ceciderunt in petrosa, ubi non habebant terram multam: et continuo exorta sunt, quia non habebant altitudinem terræ.
{13:5} Then others fell in a rocky place, where they did not have much soil. And they sprung up promptly, because they had no depth of soil.
{13:6} Sole autem orto æstuaverunt: et quia non habebant radicem, aruerunt.
{13:6} But when the sun rose up, they were scorched, and because they had no roots, they withered.
{13:7} Alia autem ceciderunt in spinas: et creverunt spinæ, et suffocaverunt ea.
{13:7} Still others fell among thorns, and the thorns increased and suffocated them.
{13:8} Alia autem ceciderunt in terram bonam: et dabant fructum aliud centesimum, aliud sexagesimum, aliud trigesimum.
{13:8} Yet some others fell upon good soil, and they produced fruit: some one hundred fold, some sixty fold, some thirty fold.
{13:9} Qui habet aures audiendi, audiat.
{13:9} Whoever has ears to hear, let him hear.”
{13:10} Et accedentes discipuli dixerunt ei: Quare in parabolis loqueris eis?
{13:10} And his disciples drew near to him and said, “Why do you speak to them in parables?”
{13:11} Qui respondens, ait illis: Quia vobis datum est nosse mysteria regni cælorum: illis autem non est datum.
{13:11} Responding, he said to them: “Because it has been given to you to know the mysteries of the kingdom of heaven, but it has not been given to them.
{13:12} Qui enim habet, dabitur ei, et abundabit: qui autem non habet, et quod habet auferetur ab eo.
{13:12} For whoever has, it shall be given to him, and he shall have in abundance. But whoever has not, even what he has shall be taken away from him.
{13:13} Ideo in parabolis loquor eis: quia videntes non vident, et audientes non audiunt, neque intelligunt.
{13:13} For this reason, I speak to them in parables: because seeing, they do not see, and hearing they do not hear, nor do they understand.
{13:14} Et adimpletur in eis prophetia Isaiæ dicentis: Auditu audietis, et non intelligetis: et videntes videbitis, et non videbitis:
{13:14} And so, in them is fulfilled the prophecy of Isaiah, who said, ‘Hearing, you shall hear, but not understand; and seeing, you shall see, but not perceive.
{13:15} Incrassatum est enim cor populi huius, et auribus graviter audierunt, et oculos suos clauserunt: ne quando videant oculis, et auribus audiant, et corde intelligant, et convertantur, et sanem eos.
{13:15} For the heart of this people has grown fat, and with their ears they hear heavily, and they have closed their eyes, lest at any time they might see with their eyes, and hear with their ears, and understand with their heart, and be converted, and then I would heal them.’
{13:16} Vestri autem beati oculi quia vident, et aures vestræ quia audiunt.
{13:16} But blessed are your eyes, because they see, and your ears, because they hear.
{13:17} Amen quippe dico vobis, quia multi prophetæ, et iusti cupierunt videre quæ videtis, et non viderunt: et audire quæ auditis, et non audierunt.
{13:17} Amen I say to you, certainly, that many of the prophets and the just desired to see what you see, and yet they did not see it, and to hear what you hear, and yet they did not hear it.
{13:18} Vos ergo audite parabolam seminantis.
{13:18} Listen, then, to the parable of the sower.
{13:19} Omnis, qui audit verbum regni, et non intelligit, venit malus, et rapit quod seminatum est in corde eius: hic est qui secus viam seminatus est.
{13:19} With anyone who hears the word of the kingdom and does not understand it, evil comes and carries away what was sown in his heart. This is he who received the seed by the side of the road.
{13:20} Qui autem super petrosa seminatus est, hic est, qui verbum audit, et continuo cum gaudio accipit illud:
{13:20} Then whoever has received the seed upon a rocky place, this is one who hears the word and promptly accepts it with joy.
{13:21} non habet autem in se radicem, sed est temporalis. Facta autem tribulatione et persecutione propter verbum, continuo scandalizatur.
{13:21} But he has no root in himself, so it is only for a time; then, when tribulation and persecution occur because of the word, he promptly stumbles.
{13:22} Qui autem seminatus est in spinis, hic est, qui verbum audit, et solicitudo sæculi istius, et fallacia divitiarum suffocat verbum, et sine fructu efficitur.
{13:22} And whoever has received the seed among thorns, this is he who hears the word, but the cares of this age and the falseness of riches suffocate the word, and he is effectively without fruit.
{13:23} Qui vero in terram bonam seminatus est, hic est qui audit verbum, et intelligit, et fructum affert, et facit aliud quidem centesimum, aliud autem sexagesimum, aliud vero trigesimum.
{13:23} Yet truly, whoever has received the seed into good soil, this is he who hears the word, and understands it, and so he bears fruit, and he produces: some a hundred fold, and another sixty fold, and another thirty fold.”
{13:24} Aliam parabolam proposuit illis, dicens: Simile factum est regnum cælorum homini, qui seminavit bonum semen in agro suo.
{13:24} He proposed another parable to them, saying: “The kingdom of heaven is like a man who sowed good seed in his field.
{13:25} Cum autem dormirent homines, venit inimicus eius, et superseminavit zizania in medio tritici, et abiit.
{13:25} But while the men were sleeping, his enemy came and sowed weeds amid the wheat, and then went away.
{13:26} Cum autem crevisset herba, et fructum fecisset, tunc apparuerunt et zizania.
{13:26} And when the plants had grown, and had produced fruit, then the weeds also appeared.
{13:27} Accedentes autem servi Patris familias, dixerunt ei: Domine, nonne bonum semen seminasti in agro tuo? Unde ergo habet zizania?
{13:27} So the servants of the Father of the family, approaching, said to him: ‘Lord, did you not sow good seed in your field? Then how is it that it has weeds?’
{13:28} Et ait illis: Inimicus homo hoc fecit: Servi autem dixerunt ei, Vis, imus, et colligimus ea?
{13:28} And he said to them, ‘A man who is an enemy has done this.’ So the servants said to him, ‘Is it your will that we should go and gather them up?’
{13:29} Et ait: Non: ne forte colligentes zizania, eradicetis simul cum eis et triticum.
{13:29} And he said: ‘No, lest perhaps in gathering the weeds, you might also root out the wheat together with it.
{13:30} Sinite utraque crescere usque ad messem, et in tempore messis dicam messoribus: Colligite primum zizania, et alligate ea in fasciculos ad comburendum, triticum autem congregate in horreum meum.
{13:30} Permit both to grow until the harvest, and at the time of the harvest, I will say to the reapers: Gather first the weeds, and bind them into bundles to burn, but the wheat gather into my storehouse.’ ”
{13:31} Aliam parabolam proposuit eis dicens: Simile est regnum cælorum grano sinapis, quod accipiens homo seminavit in agro suo:
{13:31} He proposed another parable to them, saying: “The kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field.
{13:32} quod minimum quidem est omnibus seminibus: cum autem creverit, maius est omnibus oleribus, et fit arbor, ita ut volucres cæli veniant, et habitent in ramis eius.
{13:32} It is, indeed, the least of all seeds, but when it has grown, it is greater than all the plants, and it becomes a tree, so much so that the birds of the air come and dwell in its branches.”
~ This verse is not so much about the literal mustard seeds, as about the Church that is represented by it.
{13:33} Aliam parabolam locutus est eis. Simile est regnum cælorum fermento, quod acceptum mulier abscondit in farinæ satis tribus, donec fermentatum est totum.
{13:33} He spoke another parable to them: “The kingdom of heaven is like leaven, which a woman took and hid in three measures of fine wheat flour, until it was entirely leavened.”
{13:34} Hæc omnia locutus est Iesus in parabolis ad turbas: et sine parabolis non loquebatur eis:
{13:34} All these things Jesus spoke in parables to the crowds. And he did not speak to them apart from parables,
{13:35} ut impleretur quod dictum erat per prophetam, dicentem: Aperiam in parabolis os meum, eructabo abscondita a constitutione mundi.
{13:35} in order to fulfill what was spoken through the prophet, saying: “I will open my mouth in parables. I will proclaim what has been hidden since the foundation of the world.”
{13:36} Tunc, dimissis turbis, venit in domum: et accesserunt ad eum discipuli eius, dicentes: Edissere nobis parabolam zizaniorum agri.
{13:36} Then, dismissing the crowds, he went into the house. And his disciples drew near to him, saying, “Explain to us the parable of the weeds in the field.”
{13:37} Qui respondens ait illis: Qui seminat bonum semen, est Filius hominis.
{13:37} Responding, he said to them: “He who sows the good seed is the Son of man.
{13:38} Ager autem, est mundus. Bonum vero semen, hi sunt filii regnum. Zizania autem, filii sunt nequam.
{13:38} Now the field is the world. And the good seeds are the sons of the kingdom. But the weeds are the sons of wickedness.
{13:39} Inimicus autem, qui seminavit ea, est diabolus. Messis vero, consummatio sæculi est. Messores autem, Angeli sunt.
{13:39} So the enemy who sowed them is the devil. And truly, the harvest is the consummation of the age; while the reapers are the Angels.
{13:40} Sicut ergo colliguntur zizania, et igni comburuntur: sic erit in consummatione sæculi.
{13:40} Therefore, just as weeds are gathered up and burned with fire, so shall it be at the consummation of the age.
{13:41} Mittet Filius hominis Angelos suos, et colligent de regno eius omnia scandala, et eos, qui faciunt iniquitatem:
{13:41} The Son of man shall send out his Angels, and they shall gather from his kingdom all who lead astray and those who work iniquity.
{13:42} et mittent eos in caminum ignis. Ibi erit fletus, et stridor dentium.
{13:42} And he shall cast them into the furnace of fire, where there shall be weeping and gnashing of teeth.
{13:43} Tunc iusti fulgebunt sicut sol in regno Patris eorum. Qui habet aures audiendi, audiat.
{13:43} Then the just ones shall shine like the sun, in the kingdom of their Father. Whoever has ears to hear, let him hear.
{13:44} Simile est regnum cælorum thesauro abscondito in agro: quem qui invenit homo, abscondit, et præ gaudio illius vadit, et vendit universa quæ habet, et emit agrum illum.
{13:44} The kingdom of heaven is like a treasure hidden in a field. When a man finds it, he hides it, and, because of his joy, he goes and sells everything that he has, and he buys that field.
{13:45} Iterum simile est regnum cælorum homini negotiatori, quærenti bonas margaritas.
{13:45} Again, the kingdom of heaven is like a merchant seeking good pearls.
{13:46} Inventa autem una pretiosa margarita, abiit, et vendidit omnia quæ habuit, et emit eam.
{13:46} Having found one pearl of great value, he went away and sold all that he had, and he bought it.
{13:47} Iterum simile est regnum cælorum sagenæ missæ in mare, et ex omni genere piscium congreganti.
{13:47} Again, the kingdom of heaven is like a net cast into the sea, which gathers together all kinds of fish.
{13:48} Quam, cum impleta esset, educentes, et secus littus sedentes, elegerunt bonis in vasa, malos autem foras miserunt.
{13:48} When it has been filled, drawing it out and sitting beside the shore, they selected the good into vessels, but the bad they threw away.
{13:49} Sic erit in consummatione sæculi: exibunt Angeli, et separabunt malos de medio iustorum,
{13:49} So shall it be at the consummation of the age. The Angels shall go forth and separate the bad from the midst of the just.
{13:50} et mittent eos in caminum ignis: ibi erit fletus, et stridor dentium.
{13:50} And they shall cast them into the furnace of fire, where there will be weeping and gnashing of teeth.
{13:51} Intellexistis hæc omnia? Dicunt ei: Etiam.
{13:51} Have you understood all these things?” They say to him, “Yes.”
{13:52} Ait illis: Ideo omnis scriba doctus in regno cælorum, similis est homini patrifamilias, qui profert de thesauro suo nova et vetera.
{13:52} He said to them, “Therefore, every scribe well-taught about the kingdom of heaven, is like a man, the father of a family, who offers from his storehouse both the new and the old.”
{13:53} Et factum est, cum consummasset Iesus parabolas istas, transiit inde.
{13:53} And it happened that, when Jesus had completed these parables, he went away from there.
{13:54} Et veniens in patriam suam, docebat eos in synagogis eorum, ita ut mirarentur, et dicerent: Unde huic sapientia hæc, et virtutes?
{13:54} And arriving in his own country, he taught them in their synagogues, so much so that they wondered and said: “How can such wisdom and power be with this one?
{13:55} Nonne hic est fabri filius? Nonne mater eius dicitur Maria, et fratres eius, Iacobus, et Ioseph, et Simon, et Iudas?
{13:55} Is this not the son of a workman? Is not his mother called Mary, and his brothers, James, and Joseph, and Simon, and Jude?
{13:56} Et sorores eius, nonne omnes apud nos sunt? Unde ergo huic omnia ista?
{13:56} And his sisters, are they not all with us? Therefore, from where has this one obtained all these things?”
{13:57} Et scandalizabantur in eo. Iesus autem dixit eis: Non est propheta sine honore, nisi in patria sua, et in domo sua.
{13:57} And they took offense at him. But Jesus said to them, “A prophet is not without honor, except in his own country and in his own house.”
{13:58} Et non fecit ibi virtutes multas propter incredulitatem illorum.
{13:58} And he did not work many miracles there, because of their unbelief.
{14:1} In illo tempore audivit Herodes tetrarcha fama Iesu:
{14:1} In that time, Herod the Tetrarch heard the news about Jesus.
{14:2} et ait pueris suis: Hic est Ioannes Baptista: ipse surrexit a mortuis, et ideo virtutes operantur in eo.
{14:2} And he said to his servants: “This is John the Baptist. He has risen from the dead, and that is why miracles are at work in him.”
{14:3} Herodes enim tenuit Ioannem, et alligavit eum: et posuit in carcerem propter Herodiadem uxorem fratris sui.
{14:3} For Herod had apprehended John, and bound him, and put him in prison, because of Herodias, the wife of his brother.
{14:4} Dicebat enim illi Ioannes: Non licet tibi habere eam.
{14:4} For John was telling him, “It is not lawful for you to have her.”
{14:5} Et volens illum occidere, timuit populum: quia sicut prophetam eum habebant.
{14:5} And though he wanted to kill him, he feared the people, because they held him to be a prophet.
{14:6} Die autem natalis Herodis saltavit filia Herodiadis in medio, et placuit Herodi.
{14:6} Then, on Herod’s birthday, the daughter of Herodias danced in their midst, and it pleased Herod.
{14:7} Unde cum iuramento pollicitus est ei dare quodcumque postulasset ab eo.
{14:7} And so he promised with an oath to give her whatever she would ask of him.
{14:8} At illa præmonita a matre sua, Da mihi, inquit, hic in disco caput Ioannis Baptistæ.
{14:8} But, having been advised by her mother, she said, “Give me here, on a platter, the head of John the Baptist.”
~ The translation ‘here and now’ could also be rendered as ‘in this place’ or ‘in this circumstance.’
{14:9} Et contristatus est rex: propter iuramentum autem, et eos, qui pariter recumbebant, iussit dari.
{14:9} And the king was greatly saddened. But because of his oath, and because of those who sat at table with him, he ordered it to be given.
{14:10} Misitque et decollavit Ioannem in carcere.
{14:10} And he sent and beheaded John in prison.
{14:11} Et allatum est caput eius in disco, et datum est puellæ, et attulit matri suæ.
{14:11} And his head was brought on a platter, and it was given to the girl, and she brought it to her mother.
{14:12} Et accedentes discipuli eius, tulerunt corpus eius, et sepelierunt illud: et venientes nunciaverunt Iesu.
{14:12} And his disciples approached and took the body, and they buried it. And arriving, they reported it to Jesus.
{14:13} Quod cum audisset Iesus, secessit inde in navicula, in locum desertum seorsum: et cum audissent turbæ, secutæ sunt eum pedestres de civitatibus.
{14:13} When Jesus had heard it, he withdrew from there by boat, to a deserted place by himself. And when the crowds had heard of it, they followed him on foot from the cities.
{14:14} Et exiens vidit turbam multam, et misertus est eis, et curavit languidos eorum.
{14:14} And going out, he saw a great multitude, and he took pity on them, and he cured their sick.
{14:15} Vespere autem facto, accesserunt ad eum discipuli eius, dicentes: Desertus est locus, et hora iam præteriit: dimitte turbas, ut euntes in castella, emant sibi escas.
{14:15} And when evening had arrived, his disciples approached him, saying: “This is a deserted place, and the hour has now passed. Dismiss the crowds, so that, by going into the towns, they may buy food for themselves.”
{14:16} Iesus autem dixit eis: Non habent necesse ire: date illis vos manducare.
{14:16} But Jesus said to them: “They have no need to go. Give them something to eat yourselves.”
{14:17} Responderunt ei: Non habemus hic nisi quinque panes, et duos pisces.
{14:17} They answered him, “We have nothing here, except five loaves and two fish.”
{14:18} Qui ait eis: Afferte mihi illos huc.
{14:18} He said to them, “Bring them here to me.”
{14:19} Et cum iussisset turbam discumbere super fœnum, acceptis quinque panibus, et duobus piscibus, aspiciens in cælum benedixit, et fregit, et dedit discipulis panes, discipuli autem turbis.
{14:19} And when he had ordered the multitude to sit down upon the grass, he took the five loaves and the two fish, and gazing up to heaven, he blessed and broke and gave the bread to the disciples, and then the disciples to the multitudes.
{14:20} Et manducaverunt omnes, et saturati sunt. Et tulerunt reliquias, duodecim cophinos fragmentorum plenos.
{14:20} And they all ate and were satisfied. And they took up the remnants: twelve baskets full of fragments.
{14:21} Manducantium autem fuit numerus, quinque millia virorum, exceptis mulieribus, et parvulis.
{14:21} Now the number of those who ate was five thousand men, besides women and children.
{14:22} Et statim compulit Iesus discipulos ascendere in naviculam, et præcedere eum trans fretum, donec dimitteret turbas.
{14:22} And Jesus promptly compelled his disciples to climb into the boat, and to precede him in crossing the sea, while he dismissed the crowds.
{14:23} Et dimissa turba, ascendit in montem solus orare. Vespere autem facto solus erat ibi.
{14:23} And having dismissed the multitude, he ascended alone onto a mountain to pray. And when evening arrived, he was alone there.
{14:24} Navicula autem in medio mari iactabatur fluctibus: erat enim contrarius ventus.
{14:24} But in the midst of the sea, the boat was being tossed about by the waves. For the wind was against them.
{14:25} Quarta enim vigilia noctis, venit ad eos ambulans super mare.
{14:25} Then, in the fourth watch of the night, he came to them, walking upon the sea.
{14:26} Et videntes eum super mare ambulantem, turbati sunt, dicentes: Quia phantasma est. Et præ timore clamaverunt.
{14:26} And seeing him walking upon the sea, they were disturbed, saying: “It must be an apparition.” And they cried out, because of fear.
{14:27} Statimque Iesus locutus est eis, dicens: Habete fiduciam: ego sum, nolite timere.
{14:27} And immediately, Jesus spoke to them, saying: “Have faith. It is I. Do not be afraid.”
~ Ego sum can also be translated as ‘I am.’
{14:28} Respondens autem Petrus dixit: Domine, si tu es, iube me ad te venire super aquas.
{14:28} Then Peter responded by saying, “Lord, if it is you, order me to come to you over the waters.”
{14:29} At ipse ait: Veni. Et descendens Petrus de navicula, ambulabat super aquam ut veniret ad Iesum.
{14:29} And he said, “Come.” And Peter, descending from the boat, walked over the water, so as to go to Jesus.
{14:30} Videns vero ventum validum, timuit: et cum cœpisset mergi, clamavit dicens: Domine, salvum me fac.
{14:30} Yet truly, seeing that the wind was strong, he was afraid. And as he began to sink, he cried out, saying: “Lord, save me.”
{14:31} Et continuo Iesus extendens manum, apprehendit eum: et ait illi: Modicæ fidei, quare dubitasti?
{14:31} And immediately Jesus extended his hand and took hold of him. And he said to him, “O little in faith, why did you doubt?”
{14:32} Et cum ascendissent in naviculam, cessavit ventus.
{14:32} And when they had ascended into the boat, the wind ceased.
{14:33} Qui autem in navicula erant, venerunt, et adoraverunt eum, dicentes: Vere, Filius Dei es.
{14:33} Then those who were in the boat drew near and adored him, saying: “Truly, you are the Son of God.”
{14:34} Et cum transfretassent, venerunt in terram Genesar.
{14:34} And having crossed the sea, they arrived in the land of Genesaret.
{14:35} Et cum cognovissent eum viri loci illius, miserunt in universam regionem illam, et obtulerunt ei omnes male habentes:
{14:35} And when the men of that place had recognized him, they sent into all that region, and they brought to him all who had maladies.
{14:36} et rogabant eum ut vel fimbriam vestimenti eius tangerent. Et quicumque tetigerunt, salvi facti sunt.
{14:36} And they petitioned him, so that they might touch even the hem of his garment. And as many as touched it were made whole.
{15:1} Tunc accesserunt ad eum ab Ierosolymis Scribæ, et Pharisæi, dicentes:
{15:1} Then the scribes and the Pharisees came to him from Jerusalem, saying:
{15:2} Quare discipuli tui transgrediuntur traditionem seniorum? non enim lavant manus suas cum panem manducant.
{15:2} “Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.”
{15:3} Ipse autem respondens ait illis: Quare et vos transgredimini mandatum Dei propter traditionem vestram? Nam Deus dixit:
{15:3} But responding, he said to them: “And why do you transgress the commandment of God for the sake of your tradition? For God said:
{15:4} Honora patrem, et matrem. Et: Qui maledixerit patri, vel matri, morte moriatur.
{15:4} ‘Honor your father and mother,’ and, ‘Whoever will have cursed father or mother shall die a death.’
{15:5} Vos autem dicitis: Quicumque dixerit patri, vel matri, Munus, quodcumque est ex me, tibi proderit,
{15:5} But you say: ‘If anyone will have said to father or mother, “It is dedicated, so that whatever is from me will benefit you,”
~ In other words, any gift that would have been given to one’s parents is still counted as benefiting them, even though it is not given to them.
{15:6} et non honorificabit patrem suum, aut matrem suam: et irritum fecistis mandatum Dei propter traditionem vestram.
{15:6} then he shall not honor his father or his mother.’ So have you nullified the commandment of God, for the sake of your tradition.
{15:7} Hypocritæ, bene prophetavit de vobis Isaias, dicens:
{15:7} Hypocrites! How well did Isaiah prophesy about you, saying:
{15:8} Populus hic labiis me honorat: cor autem eorum longe est a me.
{15:8} ‘This people honors me with their lips, but their heart is far from me.
{15:9} Sine causa autem colunt me, docentes doctrinas, et mandata hominum.
{15:9} For in vain do they worship me, teaching the doctrines and commandments of men.’ ”
{15:10} Et convocatis ad se turbis, dixit eis: Audite, et intelligite.
{15:10} And having called the multitudes to him, he said to them: “Listen and understand.
{15:11} Non quod intrat in os, coinquinat hominem: sed quod procedit ex ore, hoc coinquinat hominem.
{15:11} A man is not defiled by what enters into the mouth, but by what proceeds from the mouth. This is what defiles a man.”
{15:12} Tunc accedentes discipuli eius, dixerunt ei: Scis quia Pharisæi audito verbo hoc, scandalizati sunt?
{15:12} Then his disciples drew near and said to him, “Do you know that the Pharisees, upon hearing this word, were offended?”
{15:13} At ille respondens ait: Omnis plantatio, quam non plantavit Pater meus cælestis, eradicabitur.
{15:13} But in response he said: “Every plant which has not been planted by my heavenly Father shall be uprooted.
{15:14} Sinite illos: cæci sunt, et duces cæcorum. Cæcus autem si cæco ducatum præstet, ambo in foveam cadunt.
{15:14} Leave them alone. They are blind, and they lead the blind. But if the blind are in charge of the blind, both will fall into the pit.”
{15:15} Respondens autem Petrus dixit ei: Edissere nobis parabolam istam.
{15:15} And responding, Peter said to him, “Explain this parable to us.”
{15:16} At ille dixit: Adhuc et vos sine intellectu estis?
{15:16} But he said: “Are you, even now, without understanding?
{15:17} Non intelligitis quia omne, quod in os intrat, in ventrem vadit, et in secessum emittitur?
{15:17} Do you not understand that everything that enters into the mouth goes into the gut, and is cast into the sewer?
{15:18} Quæ autem procedunt de ore, de corde exeunt, et ea coinquinant hominem:
{15:18} But what proceeds from the mouth, goes forth from the heart, and those are the things that defile a man.
{15:19} de corde enim exeunt cogitationes malæ, homicidia, adulteria, fornicationes, furta, falsa testimonia, blasphemiæ.
{15:19} For from the heart go out evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies.
{15:20} Hæc sunt, quæ coinquinant hominem. Non lotis autem manibus manducare, non coinquinat hominem.
{15:20} These are the things that defile a man. But to eat without washing hands does not defile a man.”
{15:21} Et egressus inde Iesus secessit in partes Tyri, et Sidonis.
{15:21} And departing from there, Jesus withdrew into the areas of Tyre and Sidon.
{15:22} Et ecce mulier Chananæa a finibus illis egressa clamavit, dicens ei: Miserere mei Domine, Fili David: filia mea male a dæmonio vexatur.
{15:22} And behold, a woman of Canaan, going out from those parts, cried out, saying to him: “Take pity on me, Lord, Son of David. My daughter is badly afflicted by a demon.”
{15:23} Qui non respondit ei verbum. Et accedentes discipuli eius rogabant eum dicentes: Dimitte eam: quia clamat post nos.
{15:23} He did not say a word to her. And his disciples, drawing near, petitioned him, saying: “Dismiss her, for she is crying out after us.”
{15:24} Ipse autem respondens ait: Non sum missus nisi ad oves, quæ perierunt domus Israel.
{15:24} And responding, he said, “I was not sent except to the sheep who have fallen away from the house of Israel.”
{15:25} At illa venit, et adoravit eum, dicens: Domine, adiuva me.
{15:25} But she approached and adored him, saying, “Lord, help me.”
{15:26} Qui respondens ait: Non est bonum sumere panem filiorum, et mittere canibus.
{15:26} And responding, he said, “It is not good to take the bread of the children and cast it to the dogs.”
{15:27} At illa dixit: Etiam Domine: nam et catelli edunt de micis, quæ cadunt de mensa dominorum suorum.
{15:27} But she said, “Yes, Lord, but the young dogs also eat from the crumbs that fall from the table of their masters.”
{15:28} Tunc respondens Iesus, ait illi: O mulier, magna est fides tua: fiat tibi sicut vis. Et sanata est filia eius ex illa hora.
{15:28} Then Jesus, responding, said to her: “O woman, great is your faith. Let it be done for you just as you wish.” And her daughter was healed from that very hour.
{15:29} Et cum transisset inde Iesus, venit secus Mare Galilææ: et ascendens in montem, sedebat ibi.
{15:29} And when Jesus had passed from there, he arrived beside the sea of Galilee. And ascending onto a mountain, he sat down there.
{15:30} Et accesserunt ad eum turbæ multæ, habentes secum mutos, cæcos, claudos, debiles, et alios multos: et proiecerunt eos ad pedes eius, et curavit eos:
{15:30} And great multitudes came to him, having with them the mute, the blind, the lame, the disabled, and many others. And they cast them down at his feet, and he cured them,
{15:31} ita ut turbæ mirarentur videntes mutos loquentes, claudos ambulantes, cæcos videntes: et magnificabant Deum Israel.
{15:31} so much so that the crowds wondered, seeing the mute speaking, the lame walking, the blind seeing. And they magnified the God of Israel.
{15:32} Iesus autem, convocatis discipulis suis, dixit: Misereor turbæ, quia triduo iam perseverant mecum, et non habent quod manducent: et dimittere eos ieiunos nolo, ne deficiant in via.
{15:32} And Jesus, calling together his disciples, said: “I have compassion on the crowds, because they have persevered with me now for three days, and they do not have anything to eat. And I am not willing to dismiss them, fasting, lest they faint along the way.”
{15:33} Et dicunt ei discipuli: Unde ergo nobis in deserto panes tantos, ut saturemus turbam tantam?
{15:33} And the disciples said to him: “From where, then, in the desert, would we obtain enough bread to satisfy so a great multitude?”
{15:34} Et ait illis Iesus: Quot habetis panes? At illi dixerunt: Septem, et paucos pisciculos.
{15:34} And Jesus said to them, “How many loaves of bread do you have?” But they said, “Seven, and a few little fish.”
{15:35} Et præcepit turbæ, ut discumberent super terram.
{15:35} And he instructed the crowds to recline upon the ground.
{15:36} Et accipiens septem panes, et pisces, et gratias agens, fregit, et dedit discipulis suis, et discipuli dederunt populo.
{15:36} And taking the seven loaves and the fish, and giving thanks, he broke and gave to his disciples, and the disciples gave to the people.
{15:37} Et comederunt omnes, et saturati sunt. Et quod superfuit de fragmentis, tulerunt septem sportas plenas.
{15:37} And they all ate and were satisfied. And, from what was left over of the fragments, they took up seven full baskets.
{15:38} Erant autem qui manducaverunt, quattuor millia hominum, extra parvulos, et mulieres.
{15:38} But those who ate were four thousand men, plus children and women.
{15:39} Et, dimissa turba, ascendit in naviculam: et venit in fines Magedan.
{15:39} And having dismissed the crowd, he climbed into a boat. And he went into the coastal region of Magadan.
{16:1} Et accesserunt ad eum Pharisæi, et Sadducæi tentantes: et rogaverunt eum ut signum de cælo ostenderet eis.
{16:1} And Pharisees and Sadducees approached him to test him, and they asked him to show them a sign from heaven.
{16:2} At ille respondens, ait illis: Facto vespere dicitis: Serenum erit, rubicundum est enim cælum.
{16:2} But he responded by saying to them: “When evening arrives, you say, ‘It will be calm, for the sky is red,’
~ This verse has an eschatological meaning, in that, prior to Christ’s return, the sky will appear red and the impious will claim that calm has arrived on earth. The evening is symbolic of a time of darkness on earth, when sinfulness reigns; yet they say about the evening that it will bring serenity. The morning is symbolic of a time of true light on earth, especially when Christ, the morning star, returns; yet they say about the morning that it brings trouble.
{16:3} Et mane: Hodie tempestas, rutilat enim triste cælum.
{16:3} and in the morning, ‘Today there will be a storm, for the sky is red and gloomy.’ So then, you know how to judge the appearance of the sky, but you are unable to know the signs of the times?
{16:4} Faciem ergo cæli diiudicare nostis: signa autem temporum non potestis scire? Generatio mala et adultera signum quærit: et signum non dabitur ei, nisi signum Ionæ prophetæ. Et relictis illis, abiit.
{16:4} An evil and adulterous generation seeks a sign. And a sign shall not be given to it, except the sign of the prophet Jonah.” And leaving them behind, he went away.
{16:5} Et cum venissent discipuli eius trans fretum, obliti sunt panes accipere.
{16:5} And when his disciples went across the sea, they forgot to bring bread.
{16:6} Qui dixit illis: Intuemini, et cavete a fermento Pharisæorum, et Sadducæorum.
{16:6} And he said to them, “Consider and beware of the leaven of the Pharisees and the Sadducees.”
{16:7} At illi cogitabant intra se dicentes: Quia panes non accepimus.
{16:7} But they were thinking within themselves, saying, “It is because we have not brought bread.”
{16:8} Sciens autem Iesus, dixit: Quid cogitatis intra vos modicæ fidei, quia panes non habetis?
{16:8} Then Jesus, knowing this, said: “Why do you consider within yourselves, O little in faith, that it is because you have no bread?
{16:9} Nondum intelligitis, neque recordamini quinque panum in quinque millia hominum, et quot cophinos sumpsistis?
{16:9} Do you not yet understand, nor remember, the five loaves among the five thousand men, and how many containers you took up?
{16:10} neque septem panum in quattuor millia hominum, et quot sportas sumpsistis?
{16:10} Or the seven loaves among the four thousand men, and how many baskets you took up?
{16:11} Quare non intelligitis, quia non de pane dixi vobis: Cavete a fermento Pharisæorum, et Sadducæorum?
{16:11} Why do you not understand that it was not because of bread that I said to you: Beware of the leaven of the Pharisees and the Sadducees?”
{16:12} Tunc intellexerunt quia non dixerit cavendum a fermento panum, sed a doctrina Pharisæorum, et Sadducæorum.
{16:12} Then they understood that he was not saying that they should beware of the leaven of bread, but of the doctrine of the Pharisees and the Sadducees.
{16:13} Venit autem Iesus in partes Cæsareæ Philippi: et interrogabat discipulos suos, dicens: Quem dicunt homines esse Filium hominis?
{16:13} Then Jesus went into parts of Caesarea Philippi. And he questioned his disciples, saying, “Who do men say that the Son of man is?”
{16:14} At illi dixerunt: Alii Ioannem Baptistam, alii autem Eliam, alii vero Ieremiam, aut unum ex prophetis.
{16:14} And they said, “Some say John the Baptist, and others say Elijah, still others say Jeremiah or one of the prophets.”
{16:15} Dicit illis Iesus: Vos autem quem me esse dicitis?
{16:15} Jesus said to them, “But who do you say that I am?”
{16:16} Respondens Simon Petrus dixit: Tu es Christus, Filius Dei vivi.
{16:16} Simon Peter responded by saying, “You are the Christ, the Son of the living God.”
{16:17} Respondens autem Iesus, dixit ei: Beatus es Simon Bar Iona: quia caro, et sanguis non revelavit tibi, sed Pater meus, qui in cælis est.
{16:17} And in response, Jesus said to him: “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my Father, who is in heaven.
{16:18} Et ego dico tibi, quia tu es Petrus, et super hanc petram ædificabo Ecclesiam meam, et portæ inferi non prævalebunt adversus eam.
{16:18} And I say to you, that you are Peter, and upon this rock I will build my Church, and the gates of Hell shall not prevail against it.
~ The word ‘will’ is used when God or Christ ‘will’ do something. The word ‘shall’ has something of the meaning of ‘should’ to it, but God does not do things because He should, but because He Is Who Is.
{16:19} Et tibi dabo claves regni cælorum. Et quodcumque ligaveris super terram, erit ligatum et in cælis: et quodcumque solveris super terram, erit solutum et in cælis.
{16:19} And I will give you the keys of the kingdom of heaven. And whatever you shall bind on earth shall be bound, even in heaven. And whatever you shall release on earth shall be released, even in heaven.”
{16:20} Tunc præcepit discipulis suis ut nemini dicerent quia ipse esset Iesus Christus.
{16:20} Then he instructed his disciples that they should tell no one that he is Jesus the Christ.
{16:21} Exinde cœpit Iesus ostendere discipulis suis, quia oporteret eum ire Ierosolymam, et multa pati a senioribus, et Scribis, et principibus sacerdotum, et occidi, et tertia die resurgere.
{16:21} From that time, Jesus began to reveal to his disciples that it was necessary for him to go to Jerusalem, and to suffer much from the elders and the scribes and the leaders of the priests, and to be killed, and to rise again on the third day.
{16:22} Et assumens eum Petrus, cœpit increpare illum dicens: Absit a te, Domine: non erit tibi hoc.
{16:22} And Peter, taking him aside, began to rebuke him, saying, “Lord, may it be far from you; this shall not happen to you.”
{16:23} Qui conversus, dixit Petro: Vade post me Satana, scandalum es mihi: quia non sapis ea, quæ Dei sunt, sed ea, quæ hominum.
{16:23} And turning away, Jesus said to Peter: “Get behind me, Satan; you are an obstacle to me. For you are not behaving according to what is of God, but according to what is of men.”
~ Jesus literally turned his back to Peter at this point, according to the Latin text ‘Qui conversus.’
{16:24} Tunc Iesus dixit discipulis suis: Si quis vult post me venire, abneget semetipsum, et tollat crucem suam, et sequatur me.
{16:24} Then Jesus said to his disciples: “If anyone is willing to come after me, let him deny himself, and take up his cross, and follow me.
{16:25} Qui enim voluerit animam suam salvam facere, perdet eam. Qui autem perdiderit animam suam propter me, inveniet eam.
{16:25} For whoever would save his life, will lose it. But whoever will have lost his life for my sake, shall find it.
{16:26} Quid enim prodest homini, si mundum universum lucretur, animæ vero suæ detrimentum patiatur? Aut quam dabit homo commutationem pro anima sua?
{16:26} For how does it benefit a man, if he gains the whole world, yet truly suffers damage to his soul? Or what shall a man give in exchange for his soul?
{16:27} Filius enim hominis venturus est in gloria Patris sui cum Angelis suis: et tunc reddet unicuique secundum opera eius.
{16:27} For the Son of man will arrive in the glory of his Father, with his Angels. And then he will repay each one according to his works.
{16:28} Amen dico vobis, sunt quidam de hic stantibus, qui non gustabunt mortem, donec videant Filium hominis venientem in regno suo.
{16:28} Amen I say to you, there are some among those standing here, who shall not taste death, until they see the Son of man arriving in his reign.”
{17:1} Et post dies sex assumit Iesus Petrum, et Iacobum, et Ioannem fratrem eius, et ducit illos in montem excelsum seorsum:
{17:1} And after six days, Jesus took Peter and James and his brother John, and he led them onto a lofty mountain separately.
{17:2} et transfiguratus est ante eos. Et resplenduit facies eius sicut sol: vestimenta autem eius facta sunt alba sicut nix.
{17:2} And he was transfigured before them. And his face shined brightly like the sun. And his garments were made white like snow.
{17:3} Et ecce apparuerunt illis Moyses, et Elias cum eo loquentes.
{17:3} And behold, there appeared to them Moses and Elijah, speaking with him.
{17:4} Respondens autem Petrus, dixit ad Iesum: Domine, bonum est nos hic esse: si vis, faciamus tria tabernacula, tibi unum, Moysi unum, et Eliæ unum.
{17:4} And Peter responded by saying to Jesus: “Lord, it is good for us to be here. If you are willing, let us make three tabernacles here, one for you, one for Moses, and one for Elijah.”
{17:5} Adhuc eo loquente, ecce nubes lucida obumbravit eos. Et ecce vox de nube, dicens: Hic est Filius meus dilectus, in quo mihi bene complacui: ipsum audite.
{17:5} And while he was still speaking, behold, a shining cloud overshadowed them. And behold, there was a voice from the cloud, saying: “This is my beloved Son, with whom I am well pleased. Listen to him.”
{17:6} Et audientes discipuli ceciderunt in faciem suam, et timuerunt valde.
{17:6} And the disciples, hearing this, fell prone on their face, and they were very afraid.
{17:7} Et accessit Iesus, et tetigit eos: dixitque eis: Surgite, et nolite timere.
{17:7} And Jesus drew near and touched them. And he said to them, “Rise up and do not be afraid.”
{17:8} Levantes autem oculos suos, neminem viderunt, nisi solum Iesum.
{17:8} And lifting up their eyes, they saw no one, except Jesus alone.
{17:9} Et descendentibus illis de monte, præcepit eis Iesus, dicens: Nemini dixeritis visionem, donec Filius hominis a mortuis resurgat.
{17:9} And as they were descending from the mountain, Jesus instructed them, saying, “Tell no one about the vision, until the Son of man has risen from the dead.”
{17:10} Et interrogaverunt eum discipuli, dicentes: Quid ergo scribæ dicunt quod Eliam oporteat primum venire?
{17:10} And his disciples questioned him, saying, “Why then do the scribes say that it is necessary for Elijah to arrive first?”
{17:11} At ille respondens, ait eis: Elias quidem venturus est, et restituet omnia.
{17:11} But in response, he said to them: “Elijah, indeed, shall arrive and restore all things.
{17:12} Dico autem vobis, quia Elias iam venit, et non cognoverunt eum, sed fecerunt in eo quæcumque voluerunt. Sic et Filius hominis passurus est ab eis.
{17:12} But I say to you, that Elijah has already arrived, and they did not recognize him, but they did whatever they wanted to him. So also shall the Son of man suffer from them.”
{17:13} Tunc intellexerunt discipuli, quia de Ioanne Baptista dixisset eis.
{17:13} Then the disciples understood that he had spoken to them about John the Baptist.
{17:14} Et cum venisset ad turbam, accessit ad eum homo genibus provolutus ante eum, dicens: Domine, miserere filio meo, quia lunaticus est, et male patitur: nam sæpe cadit in ignem, et crebro in aquam.
{17:14} And when he had arrived at the multitude, a man approached him, falling to his knees before him, saying: “Lord, take pity on my son, for he is an epileptic, and he suffers harm. For he frequently falls into fire, and often also into water.
~ The word ‘lunaticus’ refers to any type of problem with the brain or mind, from mental illness even to epilepsy.
{17:15} Et obtuli eum discipulis tuis, et non potuerunt curare eum.
{17:15} And I brought him to your disciples, but they were not able to cure him.”
{17:16} Respondens autem Iesus, ait: O generatio incredula, et perversa, quousque ero vobiscum? usquequo patiar vos? Afferte huc illum ad me.
{17:16} Then Jesus responded by saying: “What an unbelieving and perverse generation! How long shall I be with you? How long shall I endure you? Bring him here to me.”
{17:17} Et increpavit illum Iesus, et exiit ab eo dæmonium, et curatus est puer ex illa hora.
{17:17} And Jesus rebuked him, and the demon went out of him, and the boy was cured from that hour.
{17:18} Tunc accesserunt discipuli ad Iesum secreto, et dixerunt: Quare nos non potuimus eiicere illum?
{17:18} Then the disciples approached Jesus privately and said, “Why were we unable to cast him out?”
{17:19} Dixit illis Iesus: Propter incredulitatem vestram. Amen quippe dico vobis, si habueritis fidem, sicut granum sinapis, dicetis monti huic, Transi hinc illuc, et transibit, et nihil impossibile erit vobis.
{17:19} Jesus said to them: “Because of your unbelief. Amen I say to you, certainly, if you will have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it shall move. And nothing will be impossible for you.
{17:20} Hoc autem genus non eiicitur nisi per orationem, et ieiunium.
{17:20} But this kind is not cast out, except through prayer and fasting.”
{17:21} Conversantibus autem eis in Galilæa, dixit illis Iesus: Filius hominis tradendus est in manus hominum:
{17:21} And when they were conversing together in Galilee, Jesus said to them: “The Son of man shall be delivered into the hands of men.
{17:22} et occident eum, et tertia die resurget. Et contristati sunt vehementer.
{17:22} And they will kill him, but he will rise again on the third day.” And they were extremely saddened.
{17:23} Et cum venissent Capharnaum, accesserunt qui didrachma accipiebant, ad Petrum, et dixerunt ei: Magister vester non solvit didrachma?
{17:23} And when they had arrived at Capernaum, those who collected the half shekel approached Peter, and they said to him, “Doesn’t your Teacher pay the half shekel?”
{17:24} Ait: Etiam. Et cum intrasset in domum, prævenit eum Iesus, dicens: Quid tibi videtur Simon? Reges terræ a quibus accipiunt tributum vel censum? a filiis suis, an ab alienis?
{17:24} He said, “Yes.” And when he had entered into the house, Jesus went before him, saying: “How does it seem to you, Simon? The kings of the earth, from whom do they receive tribute or the census tax: from their own sons or from foreigners?”
{17:25} Et ille dixit: Ab alienis. Dixit illi Iesus: Ergo liberi sunt filii.
{17:25} And he said, “From foreigners.” Jesus said to him: “Then the sons are free.
{17:26} Ut autem non scandalizemus eos, vade ad mare, et mitte hamum: et eum piscem, qui primus ascenderit, tolle: et aperto ore eius, invenies staterem: illum sumens, da eis pro me, et te.
{17:26} But so that we may not become an obstacle to them: go to the sea, and cast in a hook, and take the first fish that is brought up, and when you have opened its mouth, you will find a shekel. Take it and give it to them, for me and for you.”
{18:1} In illa hora accesserunt discipuli ad Iesum, dicentes: Quis putas, maior est in regno cælorum?
{18:1} In that hour, the disciples drew near to Jesus, saying, “Whom do you consider to be greater in the kingdom of heaven?”
{18:2} Et advocans Iesus parvulum, statuit eum in medio eorum,
{18:2} And Jesus, calling to himself a little child, placed him in their midst.
{18:3} et dixit: Amen dico vobis, nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum cælorum.
{18:3} And he said: “Amen I say to you, unless you change and become like little children, you shall not enter into the kingdom of heaven.
{18:4} Quicumque ergo humiliaverit se sicut parvulus iste, hic est maior in regno cælorum.
{18:4} Therefore, whoever will have humbled himself like this little child, such a one is greater in the kingdom of heaven.
{18:5} Et qui susceperit unum parvulum talem in nomine meo, me suscipit.
{18:5} And whoever shall accept one such little child in my name, accepts me.
{18:6} Qui autem scandalizaverit unum de pusillis istis, qui in me credunt, expedit ei ut suspendatur mola asinaria in collo eius, et demergatur in profundum maris.
{18:6} But whoever will have led astray one of these little ones, who trust in me, it would be better for him to have a great millstone hung around his neck, and to be submerged in the depths of the sea.
~ The phrase ‘mola asinaria’ refers to the type of millstone that is so large as to require a team of donkeys to turn it for grinding; in other words, it is a very large millstone.
{18:7} Væ mundo a scandalis. Necesse est enim ut veniant scandala: verumtamen væ homini illi, per quem scandalum venit.
{18:7} Woe to a world that leads people astray! Although it is necessary for temptations to arise, nevertheless: Woe to that man through whom temptation arises!
{18:8} Si autem manus tua, vel pes tuus scandalizat te: abscide eum, et proiice abs te: bonum tibi est ad vitam ingredi debilem, vel claudum, quam duas manus, vel duos pedes habentem mitti in ignem æternum.
{18:8} So if your hand or your foot leads you to sin, cut it off and cast it away from you. It is better for you to enter into life disabled or lame, than to be sent into eternal fire having two hands or two feet.
{18:9} Et si oculus tuus scandalizat te, erue eum, et proiice abs te: bonum tibi est cum uno oculo in vitam intrare, quam duos oculos habentem mitti in Gehennam ignis.
{18:9} And if your eye leads you to sin, root it out and cast it away from you. It is better for you to enter into life with one eye, than to be sent into the fires of Hell having two eyes.
{18:10} Videte ne contemnatis unum ex his pusillis: dico enim vobis, quia Angeli eorum in cælis semper vident faciem Patris mei, qui in cælis est.
{18:10} See to it that you do not despise even one of these little ones. For I say to you, that their Angels in heaven continually look upon the face of my Father, who is in heaven.
~ The holy Angels have the Beatific vision.
{18:11} Venit enim Filius hominis salvare quod perierat.
{18:11} For the Son of man has come to save what had been lost.
{18:12} Quid vobis videtur? Si fuerint alicui centum oves, et erravit una ex eis: nonne relinquit nonaginta novem in montibus, et vadit quærere eam, quæ erravit?
{18:12} How does it seem to you? If someone has one hundred sheep, and if one of them has gone astray, should he not leave behind the ninety-nine in the mountains, and go out to seek what has gone astray?
{18:13} Et si contigerit ut inveniat eam: Amen dico vobis, quia gaudet super eam magis quam super nonaginta novem, quæ non erraverunt.
{18:13} And if he should happen to find it: Amen I say to you, that he has more joy over that one, than over the ninety-nine which did not go astray.
{18:14} Sic non est voluntas ante Patrem vestrum, qui in cælis est, ut pereat unus de pusillis istis.
{18:14} Even so, it is not the will before your Father, who is in heaven, that one of these little ones should be lost.
{18:15} Si autem peccaverit in te frater tuus, vade, et corripe eum inter te, et ipsum solum. Si te audierit, lucratus eris fratrem tuum.
{18:15} But if your brother has sinned against you, go and correct him, between you and him alone. If he listens to you, you will have regained your brother.
{18:16} Si autem te non audierit, adhibe tecum adhuc unum, vel duos, ut in ore duorum, vel trium testium stet omne verbum.
{18:16} But if he will not listen you, invite with you one or two more, so that every word may stand by the mouth of two or three witnesses.
~ The Teaching of the Church stands by the two witnesses of Tradition and Scripture, and by the third witness of the Sacred Magisterium.
{18:17} Quod si non audierit eos: dic Ecclesiæ. Si autem Ecclesiam non audierit: sit tibi sicut ethnicus, et publicanus.
{18:17} And if he will not listen to them, tell the Church. But if he will not listen to the Church, let him be to you like the pagan and the tax collector.
{18:18} Amen dico vobis, quæcumque alligaveritis super terram, erunt ligata et in cælo: et quæcumque solveritis super terram, erunt soluta et in cælo.
{18:18} Amen I say to you, whatever you will have bound on earth, shall be bound also in heaven, and whatever you will have released on earth, shall be released also in heaven.
{18:19} Iterum dico vobis, quia si duo ex vobis consenserint super terram, de omni re quamcumque petierint, fiet illis a Patre meo, qui in cælis est.
{18:19} Again I say to you, that if two of those among you have agreed on earth, about anything whatsoever that they have requested, it shall be done for them by my Father, who is in heaven.
{18:20} Ubi enim sunt duo, vel tres congregati in nomine meo, ibi sum in medio eorum.
{18:20} For wherever two or three are gathered in my name, there am I, in their midst.”
{18:21} Tunc accedens Petrus ad eum, dixit: Domine quoties peccabit in me frater meus, et dimittam ei? usque septies?
{18:21} Then Peter, drawing near to him, said: “Lord, how many times shall my brother sin against me, and I forgive him? Even seven times?”
{18:22} Dicit illi Iesus: Non dico tibi usque septies: sed usque septuagies septies.
{18:22} Jesus said to him: “I do not say to you, even seven times, but even seventy times seven times.
{18:23} Ideo assimilatum est regnum cælorum homini regi, qui voluit rationem ponere cum servis suis.
{18:23} Therefore, the kingdom of heaven is compared to a man who was king, who wanted to take account of his servants.
{18:24} Et cum cœpisset rationem ponere, oblatus est ei unus, qui debebat ei decem millia talenta.
{18:24} And when he had begun taking account, one was brought to him who owed him ten thousand talents.
~ One talent (probably of silver, in this case) was equivalent to about 25 or so kilograms, so this was a huge sum of money. Also, to owe this large a sum, he would have to be one of the nobility, not the type of servant who did manual labor.
{18:25} Cum autem non haberet unde redderet, iussit eum dominus eius venundari, et uxorem eius, et filios, et omnia quæ habebat, et reddi.
{18:25} But since he did not have any way to repay it, his lord ordered him to be sold, with his wife and children, and all that he had, in order to repay it.
{18:26} Procidens autem servus ille, orabat eum, dicens: Patientiam habe in me, et omnia reddam tibi.
{18:26} But that servant, falling prostrate, begged him, saying, ‘Have patience with me, and I will repay it all to you.’
{18:27} Misertus autem dominus servi illius, dimisit eum, et debitum dimisit ei.
{18:27} Then the lord of that servant, being moved with pity, released him, and he forgave his debt.
{18:28} Egressus autem servus ille invenit unum de conservis suis, qui debebat ei centum denarios: et tenens suffocavit eum, dicens: Redde quod debes.
{18:28} But when that servant departed, he found one of his fellow servants who owed him one hundred denarius. And taking hold of him, he choked him, saying: ‘Repay what you owe.’
{18:29} Et procidens conservus eius, rogabat eum, dicens: Patientiam habe in me, et omnia reddam tibi.
{18:29} And his fellow servant, falling prostrate, petitioned him, saying: ‘Have patience with me, and I will repay it all to you.’
{18:30} Ille autem noluit: sed abiit, et misit eum in carcerem donec redderet debitum.
{18:30} But he was not willing. Instead, he went out and had him sent to prison, until he would repay the debt.
{18:31} Videntes autem conservi eius quæ fiebant, contristati sunt valde: et venerunt, et narraverunt domino suo omnia quæ facta fuerant.
{18:31} Now his fellow servants, seeing what was done, were greatly saddened, and they went and reported to their lord all that was done.
{18:32} Tunc vocavit illum dominus suus: et ait illi: Serve nequam, omne debitum dimisi tibi quoniam rogasti me:
{18:32} Then his lord called him, and he said to him: ‘You wicked servant, I forgave you all your debt, because you pleaded with me.
{18:33} nonne ergo oportuit et te misereri conservi tui, sicut et ego tui misertus sum?
{18:33} Therefore, should you not also have had compassion on your fellow servant, just as I also had compassion on you?’
{18:34} Et iratus dominus eius tradidit eum tortoribus, quoadusque redderet universum debitum.
{18:34} And his lord, being angry, handed him over to the torturers, until he repaid the entire debt.
{18:35} Sic et Pater meus cælestis faciet vobis, si non remiseritis unusquisque fratri suo de cordibus vestris.
{18:35} So, too, shall my heavenly Father do to you, if each one of you will not forgive his brother from your hearts.”
{19:1} Et factum est, cum consumasset Iesus sermones istos, migravit a Galilæa, et venit in fines Iudææ trans Iordanem,
{19:1} And it happened that, when Jesus had completed these words, he moved away from Galilee, and he arrived within the borders of Judea, across the Jordan.
{19:2} et secutæ sunt eum turbæ multæ, et curavit eos ibi.
{19:2} And great crowds followed him, and he healed them there.
{19:3} Et accesserunt ad eum Pharisæi tentantes eum, et dicentes: Si licet homini dimittere uxorem suam, quacumque ex causa?
{19:3} And the Pharisees approached him, testing him, and saying, “Is it lawful for a man to separate from his wife, no matter what the cause?”
{19:4} Qui respondens, ait eis: Non legistis, quia qui fecit hominem ab initio, masculum, et feminam fecit eos? Et dixit:
{19:4} And he said to them in response, “Have you not read that he who made man from the beginning, made them male and female?” And he said:
{19:5} Propter hoc dimittet homo patrem, et matrem, et adhærebit uxori suæ, et erunt duo in carne una.
{19:5} “For this reason, a man shall separate from father and mother, and he shall cling to his wife, and these two shall become one flesh.
{19:6} Itaque iam non sunt duo, sed una caro. Quod ergo Deus coniunxit, homo non separet.
{19:6} And so, now they are not two, but one flesh. Therefore, what God has joined together, let no man separate.”
{19:7} Dicunt illi: Quid ergo Moyses mandavit dare libellum repudii, et dimittere?
{19:7} They said to him, “Then why did Moses command him to give a bill of divorce, and to separate?”
{19:8} Ait illis: Quoniam Moyses ad duritiam cordis vestri permisit vobis dimittere uxores vestras: ab initio autem non fuit sic.
{19:8} He said to them: “Although Moses permitted you to separate from your wives, due to the hardness of your heart, it was not that way from the beginning.
{19:9} Dico autem vobis, quia quicumque dimiserit uxorem suam, nisi ob fornicationem, et aliam duxerit, mœchatur: et qui dimissam duxerit, mœchatur.
{19:9} And I say to you, that whoever will have separated from his wife, except because of fornication, and who will have married another, commits adultery, and whoever will have married her who has been separated, commits adultery.”
{19:10} Dicunt ei discipuli eius: Si ita est causa hominis cum uxore, non expedit nubere.
{19:10} His disciples said to him, “If such is the case for a man with a wife, then it is not expedient to marry.”
{19:11} Qui dixit illis: Non omnes capiunt verbum istud, sed quibus datum est.
{19:11} And he said to them: “Not everyone is able to grasp this word, but only those to whom it has been given.
{19:12} Sunt enim eunuchi, qui de matris utero sic nati sunt: et sunt eunuchi, qui facti sunt ab hominibus: et sunt eunuchi, qui seipsos castraverunt propter regnum cælorum. Qui potest capere capiat.
{19:12} For there are chaste persons who were born so from their mother’s womb, and there are chaste persons who have been made so by men, and there are chaste persons who have made themselves chaste for the sake of the kingdom of heaven. Whoever is able to grasp this, let him grasp it.”
~ The translation here prefers ‘chaste persons’ over eunuchs or celibate persons for a number of reasons. First, the term eunuch is used figuratively by Christ, as is the term ‘castraverunt’ (castrated). Second, the term eunuch is obscure today. Third, this passage began with a teaching on the proper behavior of married persons, so it is not solely about virgins or celibate clergy and religious. The term ‘chaste persons’ has sufficient breadth and depth, and is an accurate representation of the meaning of the term.
{19:13} Tunc oblati sunt ei parvuli, ut manus eis imponeret, et oraret. Discipuli autem increpabant eos.
{19:13} Then they brought to him little children, so that he would place his hands upon them and pray. But the disciples rebuked them.
{19:14} Iesus vero ait eis: Sinite parvulos, et nolite eos prohibere ad me venire: talium est enim regnum cælorum.
{19:14} Yet truly, Jesus said to them: “Allow the little children to come to me, and do not choose to prohibit them. For the kingdom of heaven is among such as these.”
{19:15} Et cum imposuisset eis manus, abiit inde.
{19:15} And when he had imposed his hands upon them, he went away from there.
{19:16} Et ecce unus accedens, ait illi: Magister bone, quid boni faciam ut habeam vitam æternam?
{19:16} And behold, someone approached and said to him, “Good Teacher, what good should I do, so that I may have eternal life?”
{19:17} Qui dixit ei: Quid me interrogas de bono? Unus est bonus, Deus. Si autem vis ad vitam ingredi, serva mandata.
{19:17} And he said to him: “Why do you question me about what is good? One is good: God. But if you wish to enter into life, observe the commandments.”
{19:18} Dicit illi: Quæ? Iesus autem dixit: Non homicidium facies: Non adulterabis: Non facies furtum: Non falsum testimonium dices:
{19:18} He said to him, “Which?” And Jesus said: “You shall not murder. You shall not commit adultery. You shall not steal. You shall not give false testimony.
~ Notice that Jesus specifically says ‘murder’ (homicidium), not ‘kill.’ Therefore, the Old Testament translation of the commandment as ‘You shall not murder’ is correct.
{19:19} Honora patrem tuum, et matrem tuam, et diliges proximum tuum sicut teipsum.
{19:19} Honor your father and your mother. And, you shall love your neighbor as yourself.”
{19:20} Dicit illi adolescens: Omnia hæc custodivi a iuventute mea, quid adhuc mihi deest?
{19:20} The young man said to him: “All these I have kept from my childhood. What is still lacking for me?”
{19:21} Ait illi Iesus: Si vis perfectus esse, vade, vende quæ habes, et da pauperibus, et habebis thesaurum in cælo: et veni, sequere me.
{19:21} Jesus said to him: “If you are willing to be perfect, go, sell what you have, and give to the poor, and then you will have treasure in heaven. And come, follow me.”
{19:22} Cum audisset autem adolescens verbum, abiit tristis: erat enim habens multas possessiones.
{19:22} And when the young man had heard this word, he went away sad, for he had many possessions.
{19:23} Iesus autem dixit discipulis suis: Amen dico vobis, quia dives difficile intrabit in regnum cælorum.
{19:23} Then Jesus said to his disciples: “Amen, I say to you, that the wealthy shall enter with difficulty into the kingdom of heaven.
{19:24} Et iterum dico vobis: Facilius est camelum per foramen acus transire, quam divitem intrare in regnum cælorum.
{19:24} And again I say to you, it is easier for a camel to pass through the eye of a needle, than for the wealthy to enter into the kingdom of heaven.”
{19:25} Auditis autem his, discipuli mirabantur valde, dicentes: Quis ergo poterit salvus esse?
{19:25} And upon hearing this, the disciples wondered greatly, saying: “Then who will be able to be saved?”
{19:26} Aspiciens autem Iesus, dixit illis: Apud homines hoc impossibile est: apud Deum autem omnia possibilia sunt.
{19:26} But Jesus, gazing at them, said to them: “With men, this is impossible. But with God, all things are possible.”
~ It is often said, by the foolish, that the camel in this saying is literally a camel, and that the 'eye of a needle' is a particular gate into the city of Jerusalem. They claim that Jesus was only referring to getting a camel through that small gateway, when he expressed how hard it is for the wealthy to enter the kingdom of God. But even though that gateway is narrow, it is not too difficult to get a camel through it. Perhaps it happened on a near daily basis. If this was the meaning of the saying, then it would not seem too difficult for the wealthy to enter heaven, and the disciples would be foolish to say 'Then who will be able to be saved?' And again, if so, then Jesus would not have said that it was impossible for men. So the saying has another meaning. It is a literal expression of the miraculous power of God. For a wealthy person to be saved, apart from the infinite mercy of God is impossible, nearly as impossible as literally passing a camel through the eye of a needle. But both acts can be done by the power of God.
{19:27} Tunc respondens Petrus, dixit ei: Ecce nos reliquimus omnia, et secuti sumus te: quid ergo erit nobis?
{19:27} Then Peter responded by saying to him: “Behold, we have left behind all things, and we have followed you. So then, what will be for us?”
{19:28} Iesus autem dixit illis: Amen dico vobis, quod vos, qui secuti estis me, in regeneratione cum sederit Filius hominis in sede maiestatis suæ, sedebitis et vos super sedes duodecim, iudicantes duodecim tribus Israel.
{19:28} And Jesus said to them: “Amen I say to you, that at the resurrection, when the Son of man shall sit on the seat of his majesty, those of you who have followed me shall also sit on twelve seats, judging the twelve tribes of Israel.
{19:29} Et omnis, qui reliquerit domum, vel fratres, aut sorores, aut patrem, aut matrem, aut uxorem, aut filios, aut agros propter nomen meum, centuplum accipiet, et vitam æternam possidebit.
{19:29} And anyone who has left behind home, or brothers, or sisters, or father, or mother, or wife, or children, or land, for the sake of my name, shall receive one hundred times more, and shall possess eternal life.
{19:30} Multi autem erunt primi novissimi, et novissimi primi.
{19:30} But many of those who are first shall be last, and the last shall be first.”
{20:1} Simile est regnum cælorum homini patrifamilias, qui exiit primo mane conducere operarios in vineam suam.
{20:1} “The kingdom of heaven is like the father of a family who went out in early morning to lead workers into his vineyard.
{20:2} Conventione autem facta cum operariis ex denario diurno, misit eos in vineam suam.
{20:2} Then, having made an agreement with the workers for one denarius per day, he sent them into his vineyard.
{20:3} Et egressus circa horam tertiam, vidit alios stantes in foro otiosos,
{20:3} And going out about the third hour, he saw others standing idle in the marketplace.
{20:4} et dixit illis: Ite et vos in vineam meam, et quod iustum fuerit dabo vobis.
{20:4} And he said to them, ‘You may go into my vineyard, too, and what I will give you will be just.’
{20:5} Illi autem abierunt. Iterum autem exiit circa sextam et nonam horam: et fecit similiter.
{20:5} So they went forth. But again, he went out about the sixth, and about the ninth hour, and he acted similarly.
{20:6} Circa undecimam vero exiit, et invenit alios stantes, et dicit illis: Quid hic statis tota die otiosi?
{20:6} Yet truly, about the eleventh hour, he went out and found others standing, and he said to them, ‘Why have you stood here idle all day?’
{20:7} Dicunt ei: Quia nemo nos conduxit. Dicit illis: Ite et vos in vineam meam.
{20:7} They say to him, ‘Because no one has hired us.’ He said to them, ‘You also may go into my vineyard.’
{20:8} Cum sero autem factum esset, dicit dominus vineæ procuratori suo: Voca operarios, et redde illis mercedem incipiens a novissimis usque ad primos.
{20:8} And when evening had arrived, the lord of the vineyard said to his manager, ‘Call the workers and pay them their wages, beginning from the last, even to the first.’
{20:9} Cum venissent ergo qui circa undecimam horam venerant, acceperunt singulos denarios.
{20:9} And so, when those who had arrived about the eleventh hour came forward, each received a single denarius.
{20:10} Venientes autem et primi, arbitrati sunt quod plus essent accepturi: acceperunt autem et ipsi singulos denarios.
{20:10} Then when the first ones also came forward, they considered that they would receive more. But they, too, received one denarius.
{20:11} Et accipientes murmurabant adversus patremfamilias,
{20:11} And upon receiving it, they murmured against the father of the family,
{20:12} dicentes: Hi novissimi una hora fecerunt, et pares illos nobis fecisti, qui portavimus pondus diei, et æstus.
{20:12} saying, ‘These last have worked for one hour, and you have made them equal to us, who worked bearing the weight and heat of the day.’
{20:13} At ille respondens uni eorum, dixit: Amice non facio tibi iniuriam: nonne ex denario convenisti mecum?
{20:13} But responding to one of them, he said: ‘Friend, I caused you no injury. Did you not agree with me to one denarius?
{20:14} Tolle quod tuum est, et vade: volo autem et huic novissimo dare sicut et tibi.
{20:14} Take what is yours and go. But it is my will to give to this last, just as to you.
{20:15} Aut non licet mihi quod volo, facere? An oculus tuus nequam est, quia ego bonus sum?
{20:15} And is it not lawful for me to do what I will? Or is your eye wicked because I am good?’
{20:16} Sic erunt novissimi primi, et primi novissimi. Multi enim sunt vocati, pauci vero electi.
{20:16} So then, the last shall be first, and the first shall be last. For many are called, but few are chosen.”
~ Or: “For the called are many, yet truly, the elect are few.”
{20:17} Et ascendens Iesus Ierosolymam, assumpsit duodecim discipulos secreto, et ait illis:
{20:17} And Jesus, ascending to Jerusalem, took the twelve disciples aside in private and said to them:
{20:18} Ecce ascendimus Ierosolymam, et Filius hominis tradetur principibus sacerdotum, et Scribis, et condemnabunt eum morte,
{20:18} “Behold, we are ascending to Jerusalem, and the Son of man shall be handed over to the leaders of the priests and to the scribes. And they shall condemn him to death.
{20:19} et tradent eum Gentibus ad illudendum, et flagellandum, et crucifigendum, et tertia die resurget.
{20:19} And they shall hand him over to the Gentiles to be mocked and scourged and crucified. And on the third day, he shall rise again.”
{20:20} Tunc accessit ad eum mater filiorum Zebedæi cum filiis suis, adorans et petens aliquid ab eo.
{20:20} Then the mother of the sons of Zebedee approached him, with her sons, adoring him, and petitioning something from him.
{20:21} Qui dixit ei: Quid vis? Ait illi: Dic ut sedeant hi duo filii mei, unus ad dexteram tuam, et unus ad sinistram in regno tuo.
{20:21} And he said to her, “What do you want?” She said to him, “Declare that these, my two sons, may sit, one at your right hand, and the other at your left, in your kingdom.”
{20:22} Respondens autem Iesus, dixit: Nescitis quid petatis. Potestis bibere calicem, quem ego bibiturus sum? Dicunt ei: Possumus.
{20:22} But Jesus, responding, said: “You do not know what you are asking. Are you able to drink from the chalice, from which I will drink?” They said to him, “We are able.”
{20:23} Ait illis: Calicem quidem meum bibetis: sedere autem ad dexteram meam vel sinistram non est meum dare vobis, sed quibus paratum est a Patre meo.
{20:23} He said to them: “From my chalice, indeed, you shall drink. But to sit at my right or my left is not mine to give to you, but it is for those for whom it has been prepared by my Father.”
{20:24} Et audientes decem, indignati sunt de duobus fratribus.
{20:24} And the ten, upon hearing this, became indignant with the two brothers.
{20:25} Iesus autem vocavit eos ad se, et ait: Scitis quia principes Gentium dominantur eorum: et qui maiores sunt, potestatem exercent in eos.
{20:25} But Jesus called them to himself and said: “You know that the first ones among the Gentiles are their rulers, and that those who are greater exercise power among them.
{20:26} Non ita erit inter vos: sed quicumque voluerit inter vos maior fieri, sit vester minister:
{20:26} It shall not be this way among you. But whoever will want to be greater among you, let him be your minister.
{20:27} et qui voluerit inter vos primus esse, erit vester servus.
{20:27} And whoever will want to be first among you, he shall be your servant,
{20:28} Sicut Filius hominis non venit ministrari, sed ministrare, et dare animam suam, redemptionem pro multis.
{20:28} even as the Son of man has not come to be served, but to serve, and to give his life as a redemption for many.”
{20:29} Et egredientibus illis ab Iericho, secuta est eum turba multa,
{20:29} And as they were departing from Jericho, a great crowd followed him.
{20:30} et ecce duo cæci sedentes secus viam, audierunt, quia Iesus transiret: et clamaverunt, dicentes: Domine miserere nostri, fili David.
{20:30} And behold, two blind men, sitting by the way, heard that Jesus was passing by; and they cried out, saying, “Lord, Son of David, take pity on us.”
{20:31} Turba autem increpabat eos ut tacerent. At illi magis clamabant, dicentes: Domine, miserere nostri, fili David.
{20:31} But the crowd rebuked them to be quiet. But they cried out all the more, saying, “Lord, Son of David, take pity on us.”
{20:32} Et stetit Iesus, et vocavit eos, et ait: Quid vultis ut faciam vobis?
{20:32} And Jesus stood still, and he called them and said, “What do you want, that I might do for you?”
{20:33} Dicunt illi: Domine, ut aperiantur oculi nostri.
{20:33} They said to him, “Lord, that our eyes be opened.”
{20:34} Misertus autem eorum Iesus, tetigit oculos eorum. Et confestim viderunt, et secuti sunt eum.
{20:34} Then Jesus, taking pity on them, touched their eyes. And immediately they saw, and they followed him.
{21:1} Et cum appropinquassent Ierosolymis, et venissent Bethphage ad Montem Oliveti: tunc Iesus misit duos discipulos,
{21:1} And when they had drawn near to Jerusalem, and had arrived at Bethphage, at the Mount of Olives, then Jesus sent two disciples,
~ Or, the Mount of Olive Gardens.
{21:2} dicens eis: Ite in castellum, quod contra vos est, et statim invenietis asinam alligatam, et pullum cum ea: solvite, et adducite mihi:
{21:2} saying to them: “Go into the town that is opposite you, and immediately you will find a donkey tied, and a colt with her. Release them, and lead them to me.
{21:3} et si quis vobis aliquid dixerit, dicite quia Dominus his opus habet: et confestim dimittet eos.
{21:3} And if anyone will have said anything to you, say that the Lord has need of them. And he will promptly dismiss them.”
{21:4} Hoc autem totum factum est, ut adimpleretur quod dictum est per prophetam, dicentem:
{21:4} Now all this was done in order to fulfill what was spoken through the prophet, saying,
{21:5} Dicite filiæ Sion: Ecce Rex tuus venit tibi mansuetus, sedens super asinam, et pullum filium subiugalis.
{21:5} “Tell the daughter of Zion: Behold, your king comes to you meekly, sitting on a donkey and on a colt, the son of one accustomed to the yoke.”
{21:6} Euntes autem discipuli fecerunt sicut præcepit illis Iesus.
{21:6} Then the disciples, going out, did just as Jesus instructed them.
{21:7} Et adduxerunt asinam, et pullum: et imposuerunt super eos vestimenta sua, et eum desuper sedere fecerunt.
{21:7} And they brought the donkey and the colt, and they laid their garments on them, and they helped him sit upon them.
{21:8} Plurima autem turba straverunt vestimenta sua in via: alii autem cædebant ramos de arboribus, et sternebant in via:
{21:8} Then a very numerous crowd spread their garments on the way. But others cut branches from the trees and scattered them on the way.
{21:9} turbæ autem, quæ præcedebant, et quæ sequebantur, clamabant, dicentes: Hosanna Filio David: benedictus, qui venit in nomine Domini: hosanna in altissimis.
{21:9} And the crowds that preceded him, and those that followed, cried out, saying: “Hosanna to the Son of David! Blessed is he who comes in the name of the Lord. Hosanna in the highest!”
{21:10} Et cum intrasset Ierosolymam, commota est universa civitas, dicens: Quis est hic?
{21:10} And when he had entered into Jerusalem, the entire city was stirred up, saying, “Who is this?”
{21:11} Populi autem dicebant: Hic est Iesus Propheta a Nazareth Galilææ.
{21:11} But the people were saying, “This is Jesus, the Prophet from Nazareth of Galilee.”
{21:12} Et intravit Iesus in templum Dei, et eiiciebat omnes vendentes, et ementes in templo, et mensas numulariorum, et cathedras vendentium columbas evertit:
{21:12} And Jesus entered into the temple of God, and he cast out all who were selling and buying in the temple, and he overturned the tables of the money changers and the chairs of the vendors of doves.
{21:13} et dicit eis: Scriptum est: Domus mea domus orationis vocabitur: vos autem fecistis illam speluncam latronum.
{21:13} And he said to them: “It is written: ‘My house shall be called a house of prayer. But you have made it into a den of robbers.’ ”
~ The Jewish Law distinguishes between theft and robbery; the former involves secretive stealing, the latter involves stealing directly from someone, using force. The word ‘latronum’ refers to robbery, not theft.
{21:14} Et accesserunt ad eum cæci, et claudi in templo: et sanavit eos.
{21:14} And the blind and the lame drew near to him in the temple; and he healed them.
{21:15} Videntes autem principes sacerdotum, et Scribæ mirabilia, quæ fecit, et pueros clamantes in templo, et dicentes: Hosanna Filio David: indignati sunt,
{21:15} Then the leaders of the priests and the scribes became indignant, seeing the miracles that he wrought, and the children crying out in the temple, saying, “Hosanna to the Son of David!”
{21:16} et dixerunt ei: Audis quid isti dicunt? Iesus autem dixit eis: Utique. Numquam legistis: Quia ex ore infantium, et lactentium perfecisti laudem?
{21:16} And they said to him, “Do you hear what these ones are saying?” But Jesus said to them, “Certainly. Have you never read: For out of the mouth of babes and infants, you have perfected praise?”
{21:17} Et relictis illis, abiit foras extra Civitatem in Bethaniam: ibique mansit.
{21:17} And leaving them behind, he went out, beyond the city, into Bethania, and he lodged here.
{21:18} Mane autem revertens in Civitatem, esuriit.
{21:18} Then, as he was returning to the city in the morning, he was hungry.
{21:19} Et videns fici arborem unam secus viam, venit ad eam: et nihil invenit in ea nisi folia tantum, et ait illi: Numquam ex te fructus nascatur in sempiternum. Et arefacta est continuo ficulnea.
{21:19} And seeing a certain fig tree beside the way, he approached it. And he found nothing on it, except only leaves. And he said to it, “May fruit never spring forth from you, for all time.” And immediately the fig tree was dried up.
{21:20} Et videntes discipuli, mirati sunt, dicentes: Quomodo continuo aruit?
{21:20} And seeing this, the disciples wondered, saying, “How did it dry up so quickly?”
{21:21} Respondens autem Iesus, ait eis: Amen dico vobis, si habueritis fidem, et non hæsitaveritis, non solum de ficulnea facietis, sed et si monti huic dixeritis, Tolle, et iacta te in mare, fiet.
{21:21} And Jesus responded to them by saying: “Amen I say to you, if you have faith and do not hesitate, not only shall you do this, concerning the fig tree, but even if you would say to this mountain, ‘Take and cast yourself into the sea,’ it shall be done.
{21:22} Et omnia quæcumque petieritis in oratione credentes, accipietis.
{21:22} And all things whatsoever that you shall ask for in prayer: believing, you shall receive.”
{21:23} Et cum venisset in templum, accesserunt ad eum docentem, principes sacerdotum, et seniores populi, dicentes: In qua potestate hæc facis? Et quis tibi dedit hanc potestatem?
{21:23} And when he had arrived at the temple, as he was teaching, the leaders of the priests and the elders of the people approached him, saying: “By what authority do you do these things? And who has given this authority to you?”
{21:24} Respondens Iesus dixit eis: Interrogabo vos et ego unum sermonem: quem si dixeritis mihi, et ego vobis dicam in qua potestate hæc facio.
{21:24} In response, Jesus said to them: “I also will question you with one word: if you tell me this, I also will tell you by what authority I do these things.
{21:25} Baptismus Ioannis unde erat? e cælo, an ex hominibus? At illi cogitabant inter se, dicentes:
{21:25} The baptism of John, where was it from? Was it from heaven, or from men?” But they thought within themselves, saying:
{21:26} Si dixerimus, e cælo, dicet nobis: Quare ergo non credidistis illi? Si autem dixerimus, ex hominibus, timemus turbam: omnes enim habebant Ioannem sicut prophetam.
{21:26} “If we say, ‘From heaven,’ he will say to us, ‘Then why did you not believe him?’ But if we say, ‘From men,’ we have the crowd to fear, for they all hold John to be a prophet.”
{21:27} Et respondentes Iesu, dixerunt: Nescimus. Ait illis et ipse: Nec ego dico vobis in qua potestate hæc facio.
{21:27} And so, they answered Jesus by saying, “We do not know.” So he also said to them: “Neither will I tell you by what authority I do these things.
{21:28} Quid autem vobis videtur? Homo quidam habebat duos filios, et accedens ad primum, dixit: Fili, vade hodie, operare in vinea mea.
{21:28} But how does it seem to you? A certain man had two sons. And approaching the first, he said: ‘Son, go out today to work in my vineyard.’
{21:29} Ille autem respondens, ait: Nolo. Postea autem, pœnitentia motus, abiit.
{21:29} And responding, he said, ‘I am not willing.’ But afterwards, being moved by repentance, he went.
{21:30} Accedens autem ad alterum, dixit similiter. At ille respondens, ait: Eo, domine, et non ivit.
{21:30} And approaching the other, he spoke similarly. And answering, he said, ‘I am going, lord.’ And he did not go.
{21:31} Quis ex duobus fecit voluntatem patris? Dicunt ei: Primus. Dicit illis Iesus: Amen dico vobis, quia publicani, et meretrices præcedent vos in regnum Dei.
{21:31} Which of the two did the will of the father?” They said to him, “The first.” Jesus said to them: “Amen I say to you, that tax collectors and prostitutes shall precede you, into the kingdom of God.
~ The word ‘meretrices’ can also refer to loose or promiscuous women.
{21:32} Venit enim ad vos Ioannes in via iustitiæ, et non credidistis ei. Publicani autem, et meretrices crediderunt ei: vos autem videntes nec pœnitentiam habuistis postea, ut crederetis ei.
{21:32} For John came to you in the way of justice, and you did not believe him. But the tax collectors and the prostitutes believed him. Yet even after seeing this, you did not repent, so as to believe him.
{21:33} Aliam parabolam audite: Homo erat paterfamilias, qui plantavit vineam, et sepem circumdedit ei, et fodit in ea torcular, et ædificavit turrim, et locavit eam agricolis, et peregre profectus est.
{21:33} Listen to another parable. There was a man, the father of a family, who planted a vineyard, and surrounded it with a hedge, and dug a press in it, and built a tower. And he loaned it out to farmers, and he set out to sojourn abroad.
{21:34} Cum autem tempus fructuum appropinquasset, misit servos suos ad agricolas, ut acciperent fructus eius.
{21:34} Then, when the time of the fruits drew near, he sent his servants to the farmers, so that they might receive its fruits.
{21:35} Et agricolæ, apprehensis servis eius, alium ceciderunt, alium occiderunt, alium vero lapidaverunt.
{21:35} And the farmers apprehended his servants; they struck one, and killed another, and stoned yet another.
{21:36} Iterum misit alios servos plures prioribus, et fecerunt illis similiter.
{21:36} Again, he sent other servants, more than before; and they treated them similarly.
{21:37} Novissime autem misit ad eos filium suum, dicens: Verebuntur filium meum.
{21:37} Then, at the very end, he sent his son to them, saying: ‘They will revere my son.’
{21:38} Agricolæ autem videntes filium, dixerunt intra se: Hic est hæres, venite, occidamus eum, et habebimus hereditatem eius.
{21:38} But the farmers, seeing the son, said among themselves: ‘This is the heir. Come, let us kill him, and then we will have his inheritance.’
{21:39} Et apprehensum eum eiecerunt extra vineam, et occiderunt.
{21:39} And apprehending him, they cast him outside the vineyard, and they killed him.
~ Christ was killed just outside Jerusalem, the holy city.
{21:40} Cum ergo venerit dominus vineæ, quid faciet agricolis illis?
{21:40} Therefore, when the lord of the vineyard arrives, what will he do to those farmers?”
{21:41} Aiunt illi: Malos male perdet: et vineam suam locabit aliis agricolis, qui reddant ei fructum temporibus suis.
{21:41} They said to him, “He will bring those evil men to an evil end, and he will loan out his vineyard to other farmers, who shall repay to him the fruit in its time.”
{21:42} Dicit illis Iesus: Numquam legistis in Scripturis: Lapidem, quem reprobaverunt ædificantes, hic factus est in caput anguli. A Domino factum est istud, et est mirabile in oculis nostris:
{21:42} Jesus said to them: “Have you never read in the Scriptures: ‘The stone that the builders have rejected has become the cornerstone. By the Lord has this been done, and it is wonderful in our eyes?’
~ The question mark is omitted because the quote from Scripture is not a question and because it is a rhetorical question.
{21:43} ideo dico vobis, quia auferetur a vobis regnum Dei, et dabitur genti facienti fructus eius.
{21:43} Therefore, I say to you, that the kingdom of God will be taken away from you, and it shall be given to a people who shall produce its fruits.
{21:44} Et qui ceciderit super lapidem istum, confringetur: super quem vero ceciderit, conteret eum.
{21:44} And whoever will have fallen on this stone shall be broken, yet truly, on whomever it shall fall, it will crush him.”
{21:45} Et cum audissent principes sacerdotum, et Pharisæi parabolas eius, cognoverunt quod de ipsis diceret.
{21:45} And when the leaders of the priests, and the Pharisees had heard his parables, they knew that he was speaking about them.
{21:46} Et quærentes eum tenere, timuerunt turbas: quoniam sicut prophetam eum habebant.
{21:46} And though they sought to take hold of him, they feared the crowds, because they held him to be a prophet.
~ Or, ‘the Prophet’ (the one predicted to be greater than Moses).
{22:1} Et respondens Iesus, dixit iterum in parabolis eis, dicens:
{22:1} And responding, Jesus again spoke to them in parables, saying:
{22:2} Simile factum est regnum cælorum homini regi, qui fecit nuptias filio suo.
{22:2} “The kingdom of heaven is like a man who was king, who celebrated a wedding for his son.
{22:3} Et misit servos suos vocare invitatos ad nuptias, et nolebant venire.
{22:3} And he sent his servants to call those who were invited to the wedding. But they were not willing to come.
{22:4} Iterum misit alios servos, dicens: Dicite invitatis: Ecce prandium meum paravi, tauri mei, et altilia occisa sunt, et omnia parata: venite ad nuptias.
{22:4} Again, he sent other servants, saying, ‘Tell the invited: Behold, I have prepared my meal. My bulls and fatlings have been killed, and all is ready. Come to the wedding.’
{22:5} Illi autem neglexerunt: et abierunt, alius in villam suam, alius vero ad negotiationem suam:
{22:5} But they ignored this and they went away: one to his country estate, and another to his business.
{22:6} reliqui vero tenuerunt servos eius, et contumeliis affectos occiderunt.
{22:6} Yet truly, the rest took hold of his servants and, having treated them with contempt, killed them.
{22:7} Rex autem cum audisset, iratus est: et missis exercitibus suis, perdidit homicidas illos, et civitatem illorum succendit.
{22:7} But when the king heard this, he was angry. And sending out his armies, he destroyed those murderers, and he burned their city.
{22:8} Tunc ait servis suis: Nuptiæ quidem paratæ sunt, sed qui invitati erant, non fuerunt digni.
{22:8} Then he said to his servants: ‘The wedding, indeed, has been prepared. But those who were invited were not worthy.
{22:9} Ite ergo ad exitus viarum, et quoscumque inveneritis, vocate ad nuptias.
{22:9} Therefore, go out to the ways, and call whomever you will find to the wedding.’
{22:10} Et egressi servi eius in vias, congregaverunt omnes, quos invenerunt, malos et bonos: et impletæ sunt nuptiæ discumbentium.
{22:10} And his servants, departing into the ways, gathered all those whom they found, bad and good, and the wedding was filled with guests.
{22:11} Intravit autem rex ut viderent discumbentes, et vidit ibi hominem non vestitum veste nuptiali.
{22:11} Then the king entered to see the guests. And he saw a man there who was not clothed in a wedding garment.
{22:12} Et ait illi: Amice, quomodo huc intrasti non habens vestem nuptialem? At ille obmutuit.
{22:12} And he said to him, ‘Friend, how is it that you have entered here without having a wedding garment?’ But he was dumbstruck.
{22:13} Tunc dicit rex ministris: Ligatis manibus, et pedibus eius, mittite eum in tenebras exteriores: ibi erit fletus, et stridor dentium.
{22:13} Then the king said to the ministers: ‘Bind his hands and feet, and cast him into the outer darkness, where there will be weeping and gnashing of teeth.
{22:14} Multi enim sunt vocati, pauci vero electi.
{22:14} For many are called, but few are chosen.’ ”
{22:15} Tunc abeuntes Pharisæi, consilium inierunt ut caperent eum in sermone.
{22:15} Then the Pharisees, going out, took counsel as to how they might entrap him in speech.
{22:16} Et mittunt ei discipulos suos cum Herodianis dicentes: Magister, scimus quia verax es, et viam Dei in veritate doces, et non est tibi cura de aliquo: non enim respicis personam hominum:
{22:16} And they sent their disciples to him, with the Herodians, saying: “Teacher, we know that you are truthful, and that you teach the way of God in truth, and that the influence of others is nothing to you. For you do not consider the reputation of men.
{22:17} dic ergo nobis quid tibi videtur? licet censum dare Cæsari, an non?
{22:17} Therefore, tell us, how does it seem to you? Is it lawful to pay the census tax to Caesar, or not?”
{22:18} Cognita autem Iesus nequitia eorum, ait: Quid me tentatis hypocritæ?
{22:18} But Jesus, knowing their wickedness, said: “Why do you test me, you hypocrites?
{22:19} Ostendite mihi numisma census. At illi obtulerunt ei denarium.
{22:19} Show me the coin of the census tax.” And they offered him a denarius.
{22:20} Et ait illis Iesus: Cuius est imago hæc, et superscriptio?
{22:20} And Jesus said to them, “Whose image is this, and whose inscription?”
{22:21} Dicunt ei: Cæsaris. Tunc ait illis: Reddite ergo quæ sunt Cæsaris, Cæsari: et quæ sunt Dei, Deo.
{22:21} They said to him, “Caesar’s.” Then he said to them, “Then render to Caesar what is of Caesar; and to God what is of God.”
{22:22} Et audientes mirati sunt, et relicto eo abierunt.
{22:22} And hearing this, they wondered. And having left him behind, they went away.
{22:23} In illo die accesserunt ad eum Sadducæi, qui dicunt non esse resurrectionem: et interrogaverunt eum,
{22:23} In that day, the Sadducees, who say there is to be no resurrection, approached him. And they questioned him,
~ The phrase “On that day” could also be translated as “In that day,” such that the expression would not indicate the same day, but the same general time frame.
{22:24} dicentes: Magister, Moyses dixit: Si quis mortuus fuerit non habens filium, ut ducat frater eius uxorem illius, et suscitet semen fratri suo.
{22:24} saying: “Teacher, Moses said: If anyone will have died, having no son, his brother shall marry his wife, and he shall raise up offspring to his brother.
{22:25} Erant autem apud nos septem fratres: et primus, uxore ducta, defunctus est: et non habens semen, reliquit uxorem suam fratri suo.
{22:25} Now there were seven brothers with us. And the first, having taken a wife, died. And having no offspring, he left his wife to his brother:
{22:26} Similiter secundus, et tertius usque ad septimum.
{22:26} similarly with the second, and the third, even to the seventh.
{22:27} Novissime autem omnium et mulier defuncta est.
{22:27} And last of all, the woman also passed away.
{22:28} In resurrectione ergo cuius erit de septem uxor? omnes enim habuerunt eam.
{22:28} In the resurrection, then, whose wife of the seven will she be? For they all had her.”
{22:29} Respondens autem Iesus, ait illis: Erratis nescientes Scripturas, neque virtutem Dei.
{22:29} But Jesus responded to them by saying: “You have gone astray by knowing neither the Scriptures, nor the power of God.
{22:30} In resurrectione enim neque nubent, neque nubentur: sed erunt sicut Angeli Dei in cælo.
{22:30} For in the resurrection, they shall neither marry, nor be given in marriage. Instead, they shall be like the Angels of God in heaven.
{22:31} De resurrectione autem mortuorum non legistis quod dictum est a Deo dicente vobis:
{22:31} But concerning the resurrection of the dead, have you not read what was spoken by God, saying to you:
{22:32} Ego sum Deus Abraham, et Deus Isaac, et Deus Iacob? Non est Deus mortuorum, sed viventium.
{22:32} ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob?’ He is not the God of the dead, but of the living.”
~ This formula, which mentions God three times in one definition of who God is, refers also to the mystery of the Trinity.
{22:33} Et audientes turbæ, mirabantur in doctrina eius.
{22:33} And when the crowds heard this, they wondered at his doctrine.
{22:34} Pharisæi autem audientes quod silentium imposuisset Sadducæis, convenerunt in unum:
{22:34} But the Pharisees, hearing that he had caused the Sadducees to be silent, came together as one.
{22:35} et interrogavit eum unus ex eis legis doctor, tentans eum:
{22:35} And one of them, a doctor of the law, questioned him, to test him:
{22:36} Magister, quod est mandatum magnum in lege?
{22:36} “Teacher, which is the great commandment in the law?”
{22:37} Ait illi Iesus: Diliges Dominum Deum tuum ex toto corde tuo, et in tota anima tua, et in tota mente tua.
{22:37} Jesus said to him: “ ‘You shall love the Lord your God from all your heart, and with all your soul and with all your mind.’
{22:38} Hoc est maximum, et primum mandatum.
{22:38} This is the greatest and first commandment.
{22:39} Secundum autem simile est huic: Diliges proximum tuum, sicut teipsum.
{22:39} But the second is similar to it: ‘You shall love your neighbor as yourself.’
{22:40} In his duobus mandatis universa lex pendet, et prophetæ.
{22:40} On these two commandments the entire law depends, and also the prophets.”
{22:41} Congregatis autem Pharisæis, interrogavit eos Iesus,
{22:41} Then, when the Pharisees were gathered together, Jesus questioned them,
{22:42} dicens: Quid vobis videtur de Christo? cuius filius est? Dicunt ei: David.
{22:42} saying: “What do you think about the Christ? Whose son is he?” They said to him, “David’s.”
{22:43} Ait illis: Quomodo ergo David in Spiritu vocat eum Dominum, dicens:
{22:43} He said to them: “Then how can David, in the Spirit, call him Lord, saying:
{22:44} Dixit Dominus Domino meo: sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum?
{22:44} ‘The Lord said to my Lord: Sit at my right hand, until I make your enemies your footstool?’
{22:45} Si ergo David vocat eum Dominum, quomodo filius eius est?
{22:45} So then, if David calls him Lord, how can he be his son?”
{22:46} Et nemo poterat ei respondere verbum: neque ausus fuit quisquam ex illa die eum amplius interrogare.
{22:46} And no one was able to respond to him a word. And neither did anyone dare, from that day forward, to question him.
{23:1} Tunc Iesus locutus est ad turbas, et ad discipulos suos,
{23:1} Then Jesus spoke to the crowds, and to his disciples,
{23:2} dicens: Super cathedram Moysi sederunt Scribæ, et Pharisæi.
{23:2} saying: “The scribes and the Pharisees have sat down in the chair of Moses.
{23:3} Omnia ergo quæcumque dixerint vobis, servate, et facite: secundum opera vero eorum nolite facere: dicunt enim, et non faciunt.
{23:3} Therefore, all things whatsoever that they shall say to you, observe and do. Yet truly, do not choose to act according to their works. For they say, but they do not do.
{23:4} Alligant enim onera gravia, et importabilia, et imponunt in humeros hominum: digito autem suo nolunt ea movere.
{23:4} For they bind up heavy and unbearable burdens, and they impose them on men’s shoulders. But they are not willing to move them with even a finger of their own.
{23:5} Omnia vero opera sua faciunt ut videantur ab hominibus: dilatant enim phylacteria sua, et magnificant fimbrias.
{23:5} Truly, they do all their works so that they may be seen by men. For they enlarge their phylacteries and glorify their hems.
{23:6} Amant autem primos recubitus in cœnis, et primas cathedras in synagogis,
{23:6} And they love the first places at feasts, and the first chairs in the synagogues,
{23:7} et salutationes in foro, et vocari ab hominibus Rabbi.
{23:7} and greetings in the marketplace, and to be called Master by men.
{23:8} Vos autem nolite vocari Rabbi. Unus est enim Magister vester, omnes autem vos fratres estis.
{23:8} But you must not be called Master. For One is your Master, and you are all brothers.
{23:9} Et patrem nolite vocare vobis super terram: unus est enim Pater vester, qui in cælis est.
{23:9} And do not choose to call anyone on earth your father. For One is your Father, who is in heaven.
{23:10} Nec vocemini magistri: quia Magister vester unus est, Christus.
{23:10} Neither should you be called teachers. For One is your Teacher, the Christ.
~ This passage refers to the Trinity, with the First Person as Father, the Second Person as Teacher (the Christ), and the Third Person as Master (or Leader or Guide).
{23:11} Qui maior est vestrum, erit minister vester.
{23:11} Whoever is greater among you shall be your minister.
{23:12} Qui autem se exaltaverit, humiliabitur: et qui se humiliaverit, exaltabitur.
{23:12} But whoever has exalted himself, shall be humbled. And whoever has humbled himself, shall be exalted.
{23:13} Væ autem vobis Scribæ, et Pharisæi hypocritæ: quia clauditis regnum cælorum ante homines. Vos enim non intratis, nec introeuntes sinitis intrare.
{23:13} So then: Woe to you, scribes and Pharisees, you hypocrites! For you close the kingdom of heaven before men. For you yourselves do not enter, and those who are entering, you would not permit to enter.
{23:14} Væ vobis Scribæ, et Pharisæi hypocritæ: quia comeditis domos viduarum, orationes longas orantes: propter hoc amplius accipietis iudicium.
{23:14} Woe to you scribes and Pharisees, you hypocrites! For you consume the houses of widows, praying long prayers. Because of this, you shall receive the greater judgment.
{23:15} Væ vobis Scribæ, et Pharisæi hypocritæ: quia circuitis mare, et aridam, ut faciatis unum proselytum: et cum fuerit factus, facitis eum filium Gehennæ duplo quam vos.
{23:15} Woe to you, scribes and Pharisees, you hypocrites! For you travel around by sea and by land, in order to make one convert. And when he has been converted, you make him twice the son of Hell that you are yourselves.
{23:16} Væ vobis duces cæci, qui dicitis: Quicumque iuraverit per templum, nihil est: qui autem iuraverit in auro templi, debet.
{23:16} Woe to you, blind guides, who say: ‘Whoever will have sworn by the temple, it is nothing. But whoever will have sworn by the gold of the temple is obligated.’
{23:17} Stulti et cæci: Quid enim maius est, aurum, an templum, quod sanctificat aurum?
{23:17} You are foolish and blind! For which is greater: the gold, or the temple that sanctifies the gold?
{23:18} Et quicumque iuraverit in altari, nihil est: quicumque autem iuraverit in dono, quod est super illud, debet.
{23:18} And you say: ‘Whoever will have sworn by the altar, it is nothing. But whoever will have sworn by the gift that is on the altar is obligated.’
{23:19} Cæci: quid enim maius est, donum, an altare, quod sanctificat donum?
{23:19} How blind you are! For which is greater: the gift, or the altar that sanctifies the gift?
{23:20} Qui ergo iurat in altari, iurat in eo, et in omnibus quæ super illud sunt.
{23:20} Therefore, whoever swears by the altar, swears by it, and by all that is on it.
{23:21} Et quicumque iuraverit in templo, iurat in illo, et in eo, qui habitat in ipso:
{23:21} And whoever will have sworn by the temple, swears by it, and by him who dwells in it.
{23:22} et qui iurat in cælo, iurat in throno Dei, et in eo, qui sedet super eum.
{23:22} And whoever swears by heaven, swears by the throne of God, and by him who sits upon it.
{23:23} Væ vobis Scribæ, et Pharisæi hypocritæ: qui decimatis mentham, et anethum, et cyminum, et reliquistis quæ graviora sunt legis, iudicium, et misericordiam, et fidem. Hæc oportuit facere, et illa non omittere.
{23:23} Woe to you, scribes and Pharisees, you hypocrites! For you collect tithes on mint and dill and cumin, but you have abandoned the weightier things of the law: judgment and mercy and faith. These you ought to have done, while not omitting the others.
{23:24} Duces cæci, excolantes culicem, camelum autem glutientes.
{23:24} You blind guides, straining out a gnat, while swallowing a camel!
{23:25} Væ vobis Scribæ, et Pharisæi hypocritæ, quia mundatis quod deforis est calicis, et paropsidis: intus autem pleni estis rapina, et immunditia.
{23:25} Woe to you, scribes and Pharisees, you hypocrites! For you clean what is outside the cup and the dish, but on the inside you are full of avarice and impurity.
{23:26} Pharisæe cæce, munda prius quod intus est calicis, et paropsidis, ut fiat id, quod deforis est, mundum.
{23:26} You blind Pharisee! First clean the inside of the cup and the dish, and then what is outside becomes clean.
{23:27} Væ vobis Scribæ, et Pharisæi hypocritæ: quia similes estis sepulchris dealbatis, quæ aforis parent hominibus speciosa, intus vero pleni sunt ossibus mortuorum, et omni spurcitia.
{23:27} Woe to you, scribes and Pharisees, you hypocrites! For you are like whitewashed sepulchers, which outwardly appear brilliant to men, yet truly, inside, they are filled with the bones of the dead and with all filth.
{23:28} Sic et vos aforis quidem paretis hominibus iusti: intus autem pleni estis hypocrisi, et iniquitate.
{23:28} So also, you certainly appear to men outwardly to be just. But inwardly you are filled with hypocrisy and iniquity.
{23:29} Væ vobis Scribæ, et Pharisæi hypocritæ, qui ædificatis sepulchra prophetarum, et ornatis monumenta iustorum,
{23:29} Woe to you, scribes and Pharisees, you hypocrites, who build the sepulchers of the prophets and adorn the monuments of the just.
{23:30} et dicitis: Si fuissemus in diebus patrum nostrorum, non essemus socii eorum in sanguine prophetarum.
{23:30} And then you say, ‘If we had been there in the days of our fathers, we would not have joined with them in the blood of the prophets.’
{23:31} Itaque testimonio estis vobismetipsis, quia filii estis eorum, qui prophetas occiderunt.
{23:31} And so you are witnesses against yourselves, that you are the sons of those who killed the prophets.
{23:32} Et vos implete mensuram patrum vestrorum.
{23:32} Complete, then, the measure of your fathers.
{23:33} Serpentes genimina viperarum, quomodo fugietis a iudicio Gehennæ?
{23:33} You serpents, you brood of vipers! How will you escape from the judgment of Hell?
{23:34} Ideo ecce ego mitto ad vos prophetas, et sapientes, et scribas, et ex illis occidetis, et crucifigetis, et ex eis flagellabitis in synagogis vestris, et persequemini de civitate in civitatem:
{23:34} For this reason, behold, I send to you prophets and wise men, and scribes. And some of these you will put to death and crucify; and some you will scourge in your synagogues and persecute from city to city,
{23:35} ut veniat super vos omnis sanguis iustus, qui effusus est super terram, a sanguine Abel iusti usque ad sanguinem Zachariæ, filii Barachiæ, quem occidistis inter templum et altare.
{23:35} so that upon you may fall all the blood of the just, which has been shed upon the earth, from the blood of Abel the just, even to the blood of Zechariah the son of Barachiah, whom you killed between the temple and the altar.
{23:36} Amen dico vobis, venient hæc omnia super generationem istam.
{23:36} Amen I say to you, all these things shall fall upon this generation.
{23:37} Ierusalem, Ierusalem, quæ occidis prophetas, et lapidas eos, qui ad te missi sunt: quoties volui congregare filios tuos, quemadmodum gallina congregat pullos suos sub alas, et noluisti?
{23:37} Jerusalem, Jerusalem! You kill the prophets and stone those who have been sent to you. How often I have wanted to gather your children together, in the way that a hen gathers her young under her wings. But you were not willing!
{23:38} Ecce relinquetur vobis domus vestra deserta.
{23:38} Behold, your house shall be abandoned to you, having been deserted.
{23:39} Dico enim vobis, non me videbitis amodo, donec dicatis: Benedictus, qui venit in nomine Domini.
{23:39} For I say to you, you shall not see me again, until you say: ‘Blessed is he who comes in the name of the Lord.’ ”
{24:1} Et egressus Iesus de templo, ibat. Et accesserunt discipuli eius, ut ostenderent ei ædificationes templi.
{24:1} And Jesus departed from the temple and went away. And his disciples approached him, so as to show him the buildings of the temple.
{24:2} Ipse autem respondens dixit illis: Videtis hæc omnia? Amen dico vobis, non relinquetur hic lapis super lapidem, qui non destruatur.
{24:2} But he said to them in response: “Do you see all these things? Amen I say to you, there shall not remain here stone upon stone, which is not torn down.”
{24:3} Sedente autem eo super Montem Oliveti, accesserunt ad eum discipuli secreto, dicentes: Dic nobis, quando hæc erunt? et quod signum adventus tui, et consummationis sæculi?
{24:3} Then, when he was seated at the Mount of Olives, the disciples drew near to him privately, saying: “Tell us, when will these things be? And what will be the sign of your advent and of the consummation of the age?”
{24:4} Et respondens Iesus, dixit eis: Videte ne quis vos seducat.
{24:4} And answering, Jesus said to them: “Pay attention, lest someone lead you astray.
{24:5} Multi enim venient in nomine meo, dicentes: Ego sum Christus: et multos seducent.
{24:5} For many will come in my name saying, ‘I am the Christ.’ And they will lead many astray.
{24:6} Audituri enim estis prælia, et opiniones præliorum. Videte ne turbemini. Oportet enim hæc fieri, sed nondum est finis.
{24:6} For you will hear of battles and rumors of battles. Take care not to be disturbed. For these things must be, but the end is not so soon.
{24:7} Consurget enim gens in gentem, et regnum in regnum, et erunt pestilentiæ, et fames, et terræmotus per loca.
{24:7} For nation will rise against nation, and kingdom against kingdom. And there will be pestilences, and famines, and earthquakes in places.
{24:8} Hæc autem omnia initia sunt dolorum.
{24:8} But all these things are just the beginning of the sorrows.
{24:9} Tunc tradent vos in tribulationem, et occident vos: et eritis odio omnibus gentibus propter nomen meum.
{24:9} Then they will hand you over to tribulation, and they will kill you. And you will be hated by all nations for the sake of my name.
{24:10} Et tunc scandalizabuntur multi, et invicem tradent, et odio habebunt invicem.
{24:10} And then many will be led into sin, and will betray one another, and will have hatred for one another.
{24:11} Et multi pseudoprophetæ surgent, et seducent multos.
{24:11} And many false prophets will arise, and they will lead many astray.
{24:12} Et quoniam abundavit iniquitas, refrigescet caritas multorum.
{24:12} And because iniquity has abounded, the charity of many will grow cold.
{24:13} Qui autem perseveraverit usque in finem, hic salvus erit.
{24:13} But whoever will have persevered until the end, the same shall be saved.
{24:14} Et prædicabitur hoc Evangelium regni in universo orbe, in testimonium omnibus gentibus: et tunc veniet consummatio.
{24:14} And this Gospel of the kingdom shall be preached throughout the entire world, as a testimony to all nations. And then the consummation will occur.
{24:15} Cum ergo videritis abominationem desolationis, quæ dicta est a Daniele propheta, stantem in loco sancto, qui legit, intelligat:
{24:15} Therefore, when you will have seen the abomination of desolation, which was spoken of by the prophet Daniel, standing in the holy place, may he who reads understand,
{24:16} tunc qui in Iudæa sunt, fugiant ad montes:
{24:16} then those who are in Judea, let them flee to the mountains.
{24:17} et qui in tecto, non descendat tollere aliquid de domo sua:
{24:17} And whoever is on the roof, let him not descend to take anything from his house.
{24:18} et qui in agro, non revertatur tollere tunicam suam.
{24:18} And whoever is in the field, let him not turn back to take his tunic.
{24:19} Væ autem prægnantibus, et nutrientibus in illis diebus.
{24:19} So then, woe to those who are pregnant or nursing in those days.
{24:20} Orate autem ut non fiat fuga vestra in hieme, vel sabbato.
{24:20} But pray that your flight may not be in winter, or on the Sabbath.
{24:21} Erit enim tunc tribulatio magna, qualis non fuit ab initio mundi usque modo, neque fiet.
{24:21} For then there will be a great tribulation, such as has not been from the beginning of the world until the present, and such as will not be.
~ This verse refers to the greater tribulation, i.e. the second part of the tribulation, not the first, because the first part of the tribulation (the lesser tribulation) will be exceeded in severity by the second part (the greater tribulation).
{24:22} Et nisi breviati fuissent dies illi, non fieret salva omnis caro: sed propter electos breviabuntur dies illi.
{24:22} And unless those days had been shortened, no flesh would be saved. But for the sake of the elect, those days shall be shortened.
{24:23} Tunc si quis vobis dixerit: Ecce hic est Christus, aut illic: nolite credere.
{24:23} Then if anyone will have said to you, ‘Behold, here is the Christ,’ or ‘he is there,’ do not be willing to believe it.
{24:24} Surgent enim pseudochristi, et pseudoprophetæ: et dabunt signa magna, et prodigia, ita ut in errorem inducantur (si fieri potest) etiam electi.
{24:24} For there will arise false Christs and false prophets. And they will produce great signs and wonders, so much so as to lead into error even the elect (if this could be).
{24:25} Ecce prædixi vobis.
{24:25} Behold, I have warned you beforehand.
{24:26} Si ergo dixerint vobis, Ecce in deserto est, nolite exire: Ecce in penetralibus, nolite credere.
{24:26} Therefore, if they will have said to you, ‘Behold, he is in the desert,’ do not choose to go out, or, ‘Behold, he is in the inner rooms,’ do not be willing to believe it.
{24:27} Sicut enim fulgur exit ab Oriente, et paret usque in Occidentem: ita erit et adventus Filii hominis.
{24:27} For just as lightning goes out from the east, and appears even in the west, so shall it be also at the advent of the Son of man.
{24:28} Ubicumque fuerit corpus, illic congregabuntur et aquilæ.
{24:28} Wherever the body shall be, there also will the eagles be gathered together.
{24:29} Statim autem post tribulationem dierum illorum sol obscurabitur, et luna non dabit lumen suum, et stellæ cadent de cælo, et virtutes cælorum commovebuntur:
{24:29} And immediately after the tribulation of those days, the sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken.
{24:30} et tunc parebit signum Filii hominis in cælo: et tunc plangent omnes tribus terræ: et videbunt Filium hominis venientem in nubibus cæli cum virtute multa, et maiestate.
{24:30} And then the sign of the Son of man shall appear in heaven. And then all tribes of the earth shall mourn. And they shall see the Son of man coming on the clouds of heaven, with great power and majesty.
{24:31} Et mittet Angelos suos cum tuba, et voce magna: et congregabunt electos eius a quattuor ventis, a summis cælorum usque ad terminos eorum.
{24:31} And he shall send out his Angels with a trumpet and a great voice. And they shall gather together his elect from the four winds, from the heights of the heavens, even to their furthest limits.
{24:32} Ab arbore autem fici discite parabolam: cum iam ramus eius tener fuerit, et folia nata, scitis quia prope est æstas:
{24:32} So, from the fig tree learn a parable. When its branch has now become tender and the leaves have sprung forth, you know that summer is near.
{24:33} ita et vos cum videritis hæc omnia, scitote quia prope est in ianuis.
{24:33} So also, when you will have seen all these things, know that it is near, even at the threshold.
{24:34} Amen dico vobis, quia non præteribit generatio hæc, donec omnia hæc fiant.
{24:34} Amen I say to you, that this lineage shall not pass away, until all these things have been done.
{24:35} Cælum, et terra transibunt, verba autem mea non præteribunt.
{24:35} Heaven and earth shall pass away, but my words shall not pass away.
{24:36} De die autem illa, et hora nemo scit, neque Angeli cælorum, nisi solus Pater.
{24:36} But concerning that day and hour, no one knows, not even the Angels of the heavens, but only the Father.
{24:37} Sicut autem in diebus Noe, ita erit et adventus Filii hominis.
{24:37} And just as in the days of Noah, so also will be the advent of the Son of man.
{24:38} Sicut enim erant in diebus ante diluvium comedentes et bibentes, nubentes et nuptum tradentes, usque ad eum diem, quo intravit Noe in arcam,
{24:38} For it will be just as it was in the days before the flood: eating and drinking, marrying and being given in marriage, even until that day when Noah entered into the ark.
{24:39} et non cognoverunt donec venit diluvium, et tulit omnes: ita erit et adventus Filii hominis.
{24:39} And they did not realize it, until the flood came and took them all away. So also will the advent of the Son of man be.
{24:40} Tunc duo erunt in agro: unus assumetur, et unus relinquetur.
{24:40} Then two men will be in a field: one will be taken up, and one will be left behind.
{24:41} Duæ molentes in mola: una assumetur, et una relinquetur.
{24:41} Two women will be grinding at a millstone: one will be taken up, and one will be left behind.
~ The Latin here does not actually have a word meaning woman, but the word ‘una’ is feminine, so the translation of ‘molentes’ (persons working at a grindstone) is feminine.
{24:42} Vigilate ergo, quia nescitis qua hora Dominus vester venturus sit.
{24:42} Therefore, be vigilant. For you do not know at what hour your Lord will return.
{24:43} Illud autem scitote, quoniam si sciret paterfamilias qua hora fur venturus esset, vigilaret utique, et non sineret perfodi domum suam.
{24:43} But know this: if only the father of the family knew at what hour the thief would arrive, he would certainly keep vigil and not permit his house to be broken into.
{24:44} Ideo et vos estote parati: quia qua nescitis hora Filius hominis venturus est.
{24:44} For this reason, you also must be prepared, for you do not know at what hour the Son of man will return.
{24:45} Quis, putas, est fidelis servus, et prudens, quem constituit dominus suus super familiam suam, ut det illis cibum in tempore?
{24:45} Consider this: who is a faithful and prudent servant, who has been appointed by his lord over his family, to give them their portion in due time?
{24:46} Beatus ille servus, quem cum venerit dominus eius, invenerit sic facientem.
{24:46} Blessed is that servant, if, when his lord has arrived, he shall find him doing so.
{24:47} Amen dico vobis, quoniam super omnia bona sua constituet eum.
{24:47} Amen I say to you, he shall appoint him over all of his goods.
{24:48} Si autem dixerit malus servus ille in corde suo: Moram fecit dominus meus venire:
{24:48} But if that evil servant has said in his heart, ‘My lord has been delayed in returning,’
{24:49} et cœperit percutere conservos suos, manducet autem, et bibat cum ebriosis:
{24:49} and so, he begins to strike his fellow servants, and he eats and drinks with the inebriated:
{24:50} veniet dominus servi illius in die, qua non sperat, et hora, qua ignorat:
{24:50} then the lord of that servant will arrive on a day that he does not expect, and at an hour that he does not know.
{24:51} et dividet eum, partemque eius ponet cum hypocritis. Illic erit fletus, et stridor dentium.
{24:51} And he shall separate him, and he shall place his portion with the hypocrites, where there shall be weeping and gnashing of teeth.”
{25:1} Tunc simile erit regnum cælorum decem virginibus: quæ accipientes lampades suas exierunt obviam sponso, et sponsæ.
{25:1} “Then the kingdom of heaven shall be like ten virgins, who, taking their lamps, went out to meet the groom and the bride.
{25:2} Quinque autem ex eis erant fatuæ, et quinque prudentes:
{25:2} But five of them were foolish, and five were prudent.
{25:3} sed quinque fatuæ, acceptis lampadibus, non sumpserunt oleum secum:
{25:3} For the five foolish, having brought their lamps, did not take oil with them.
{25:4} prudentes vero acceperunt oleum in vasis suis cum lampadibus.
{25:4} Yet truly, the prudent ones brought the oil, in their containers, with the lamps.
{25:5} Moram autem faciente sponso, dormitaverunt omnes et dormierunt.
{25:5} Since the bridegroom was delayed, they all fell asleep, and they were sleeping.
{25:6} Media autem nocte clamor factus est: Ecce sponsus venit, exite obviam ei.
{25:6} But in the middle of the night, a cry went out: ‘Behold, the groom is arriving. Go out to meet him.’
{25:7} Tunc surrexerunt omnes virgines illæ, et ornaverunt lampades suas.
{25:7} Then all those virgins rose up and trimmed their lamps.
{25:8} Fatuæ autem sapientibus dixerunt: Date nobis de oleo vestro: quia lampades nostræ extinguuntur.
{25:8} But the foolish ones said to the wise, ‘Give to us from your oil, for our lamps are being extinguished.’
{25:9} Responderunt prudentes, dicentes: Ne forte non sufficiat nobis, et vobis, ite potius ad vendentes, et emite vobis.
{25:9} The prudent responded by saying, ‘Lest perhaps there may not be enough for us and for you, it would be better for you to go to the vendors and buy some for yourselves.’
{25:10} Dum autem irent emere, venit sponsus: et quæ paratæ erant, intraverunt cum eo ad nuptias, et clausa est ianua.
{25:10} But while they were going to buy it, the groom arrived. And those who were prepared entered with him to the wedding, and the door was closed.
{25:11} Novissime vero veniunt et reliquæ virgines, dicentes: Domine, Domine, aperi nobis.
{25:11} Yet truly, at the very end, the remaining virgins also arrived, saying, ‘Lord, Lord, open to us.’
{25:12} At ille respondens, ait: Amen dico vobis, nescio vos.
{25:12} But he responded by saying, ‘Amen I say to you, I do not know you.’
{25:13} Vigilate itaque, quia nescitis diem, neque horam.
{25:13} And so you must be vigilant, because you do not know the day or the hour.
{25:14} Sicut enim homo peregre proficiscens, vocavit servos suos, et tradidit illis bona sua.
{25:14} For it is like a man setting out on a long journey, who called his servants and delivered to them his goods.
{25:15} Et uni dedit quinque talenta, alii autem duo, alii vero unum, unicuique secundum propriam virtutem, et profectus est statim.
{25:15} And to one he gave five talents, and to another two, yet to another he gave one, to each according to his own ability. And promptly, he set out.
{25:16} Abiit autem qui quinque talenta acceperat, et operatus est in eis, et lucratus est alia quinque.
{25:16} Then he who had received five talents went out, and he made use of these, and he gained another five.
{25:17} Similiter et qui duo acceperat, lucratus est alia duo.
{25:17} And similarly, he who had received two gained another two.
{25:18} Qui autem unum acceperat, abiens fodit in terram, et abscondit pecuniam domini sui.
{25:18} But he who had received one, going out, dug into the earth, and he hid the money of his lord.
{25:19} Post multum vero temporis venit dominus servorum illorum, et posuit rationem cum eis.
{25:19} Yet truly, after a long time, the lord of those servants returned and he settled accounts with them.
{25:20} Et accedens qui quinque talenta acceperat, obtulit alia quinque talenta, dicens: Domine, quinque talenta tradidisti mihi, ecce alia quinque superlucratus sum.
{25:20} And when he who had received five talents approached, he brought another five talents, saying: ‘Lord, you delivered five talents to me. Behold, I have increased it by another five.’
{25:21} Ait illi dominus eius: Euge serve bone, et fidelis, quia super pauca fuisti fidelis, super multa te constituam, intra in gaudium domini tui.
{25:21} His lord said to him: ‘Well done, good and faithful servant. Since you have been faithful over a few things, I will appoint you over many things. Enter into the gladness of your lord.’
{25:22} Accessit autem et qui duo talenta acceperat, et ait: Domine, duo talenta tradidisti mihi, ecce alia duo lucratus sum.
{25:22} Then he who had received two talents also approached, and he said: ‘Lord, you delivered two talents to me. Behold, I have gained another two.’
{25:23} Ait illi dominus eius: Euge serve bone, et fidelis, quia super pauca fuisti fidelis, super multa te constituam, intra in gaudium domini tui.
{25:23} His lord said to him: ‘Well done, good and faithful servant. Since you have been faithful over a few things, I will appoint you over many things. Enter into the gladness of your lord.’
{25:24} Accedens autem et qui unum talentum acceperat, ait: Domine, scio quia homo durus es, metis ubi non seminasti, et congregas ubi non sparsisti:
{25:24} Then he who had received one talent, approaching, said: ‘Lord, I know that you are a hard man. You reap where you have not sown, and gather where you have not scattered.
{25:25} et timens abii, et abscondi talentum tuum in terra: ecce habes quod tuum est.
{25:25} And so, being afraid, I went out and hid your talent in the earth. Behold, you have what is yours.’
{25:26} Respondens autem dominus eius, dixit ei: Serve male, et piger, sciebas quia meto ubi non semino, et congrego ubi non sparsi:
{25:26} But his lord said to him in response: ‘You evil and lazy servant! You knew that I reap where I have not sown, and gather where I have not scattered.
{25:27} oportuit ergo te committere pecuniam meam numulariis, et veniens ego recepissem utique quod meum est cum usura.
{25:27} Therefore, you should have deposited my money with the bankers, and then, at my arrival, at least I would have received what is mine with interest.
{25:28} Tollite itaque ab eo talentum, et date ei, qui habet decem talenta.
{25:28} And so, take the talent away from him and give it to the one who has ten talents.
{25:29} Omni enim habenti dabitur, et abundabit: ei autem, qui non habet, et quod videtur habere, auferetur ab eo.
{25:29} For to everyone who has, more shall be given, and he shall have in abundance. But from him who has not, even what he seems to have, shall be taken away.
{25:30} Et inutilem servum eiicite in tenebras exteriores: illic erit fletus, et stridor dentium.
{25:30} And cast that useless servant into the outer darkness, where there will be weeping and gnashing of teeth.’
{25:31} Cum autem venerit Filius hominis in maiestate sua, et omnes angeli cum eo, tunc sedebit super sedem maiestatis suæ:
{25:31} But when the Son of man will have arrived in his majesty, and all the Angels with him, then he will sit upon the seat of his majesty.
{25:32} et congregabuntur ante eum omnes gentes, et separabit eos ab invicem, sicut pastor segregat oves ab hœdis:
{25:32} And all the nations shall be gathered together before him. And he shall separate them from one another, just as a shepherd separates the sheep from the goats.
{25:33} et statuet oves quidem a dextris suis, hœdos autem a sinistris.
{25:33} And he shall station the sheep, indeed, on his right, but the goats on his left.
{25:34} Tunc dicet Rex his, qui a dextris eius erunt: Venite benedicti Patris mei, possidete paratum vobis regnum a constitutione mundi.
{25:34} Then the King shall say to those who will be on his right: ‘Come, you blessed of my Father. Possess the kingdom prepared for you from the foundation of the world.
{25:35} Esurivi enim, et dedistis mihi manducare: sitivi, et dedistis mihi bibere: hospes eram, et collegistis me:
{25:35} For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you took me in;
{25:36} nudus, et cooperuistis me: infirmus, et visitastis me: in carcere eram, et venistis ad me.
{25:36} naked, and you covered me; sick, and you visited me; I was in prison, and you came to me.’
{25:37} Tunc respondebunt ei iusti, dicentes: Domine, quando te vidimus esurientem, et pavimus te: sitientem, et dedimus tibi potum?
{25:37} Then the just will answer him, saying: ‘Lord, when have we seen you hungry, and fed you; thirsty, and given you drink?
{25:38} quando autem te vidimus hospitem, et collegimus te: aut nudum, et cooperuimus te?
{25:38} And when have we seen you a stranger, and taken you in? Or naked, and covered you?
{25:39} aut quando te vidimus infirmum: aut in carcere, et venimus ad te?
{25:39} Or when did we see you sick, or in prison, and visit to you?’
{25:40} Et respondens Rex, dicet illis: Amen dico vobis, quamdiu fecistis uni ex his fratribus meis minimis, mihi fecistis.
{25:40} And in response, the King shall say to them, ‘Amen I say to you, whenever you did this for one of these, the least of my brothers, you did it for me.’
{25:41} Tunc dicet et his, qui a sinistris erunt: Discedite a me maledicti in ignem æternum, qui paratus est diabolo, et angelis eius.
{25:41} Then he shall also say, to those who will be on his left: ‘Depart from me, you accursed ones, into the eternal fire, which was prepared for the devil and his angels.
{25:42} Esurivi enim, et non dedistis mihi manducare: sitivi, et non desistis mihi potum:
{25:42} For I was hungry, and you did not give me to eat; I was thirsty, and you did not give me to drink;
{25:43} hospes eram, et non collegistis me: nudus, et non cooperuistis me: infirmus, et in carcere, et non visitastis me.
{25:43} I was a stranger and you did not take me in; naked, and you did not cover me; sick and in prison, and you did not visit me.’
{25:44} Tunc respondebunt ei et ipsi, dicentes: Domine, quando te vidimus esurientem, aut sitientem, aut hospitem, aut nudum, aut infirmum, aut in carcere, et non ministravimus tibi?
{25:44} Then they will also answer him, saying: ‘Lord, when did we see you hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister to you?’
{25:45} Tunc respondebit illis dicens: Amen dico vobis: Quamdiu non fecistis uni de minoribus his, nec mihi fecistis.
{25:45} Then he shall respond to them by saying: ‘Amen I say to you, whenever you did not do it to one of these least, neither did you do it to me.’
{25:46} Et ibunt hi in supplicium æternum: iusti autem in vitam æternam.
{25:46} And these shall go into eternal punishment, but the just shall go into eternal life.”
{26:1} Et factum est: cum consummasset Iesus sermones hos omnes, dixit discipulis suis:
{26:1} And it happened that, when Jesus had completed all these words, he said to his disciples,
{26:2} Scitis quia post biduum Pascha fiet, et Filius hominis tradetur ut crucifigatur.
{26:2} “You know that after two days the Passover will begin, and the Son of man will be handed over to be crucified.”
{26:3} Tunc congregati sunt principes sacerdotum, et seniores populi in atrium principis sacerdotum, qui dicebatur Caiphas:
{26:3} Then the leaders of the priests and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas.
{26:4} et consilium fecerunt ut Iesum dolo tenerent, et occiderent.
{26:4} And they took counsel so that by deceitfulness they might take hold of Jesus and kill him.
{26:5} Dicebant autem: Non in die festo, ne forte tumultus fieret in populo.
{26:5} But they said, “Not on the feast day, lest perhaps there may be a tumult among the people.”
{26:6} Cum autem Iesus esset in Bethania in domo Simonis leprosi,
{26:6} And when Jesus was in Bethania, in the house of Simon the leper,
{26:7} accessit ad eum mulier habens alabastrum unguenti pretiosi, et effudit super caput ipsius recumbentis.
{26:7} a woman drew near to him, holding an alabaster box of precious ointment, and she poured it over his head while he was reclining at table.
{26:8} Videntes autem discipuli, indignati sunt dicentes: Ut quid perditio hæc?
{26:8} But the disciples, seeing this, were indignant, saying: “What is the purpose of this waste?
{26:9} potuit enim istud venundari multo, et dari pauperibus.
{26:9} For this could have been sold for a great deal, so as to be given to the poor.”
{26:10} Sciens autem Iesus, ait illis: Quid molesti estis huic mulieri? Opus enim bonum operata est in me.
{26:10} But Jesus, knowing this, said to them: “Why are you bothering this woman? For she has done a good deed to me.
{26:11} Nam semper pauperes habetis vobiscum: me autem non semper habetis.
{26:11} For the poor you will always have with you. But you will not always have me.
{26:12} Mittens enim hæc unguentum hoc in corpus meum: ad sepeliendum me fecit.
{26:12} For in pouring this ointment on my body, she has prepared for my burial.
{26:13} Amen dico vobis, ubicumque prædicatum fuerit hoc Evangelium in toto mundo, dicetur et quod hæc fecit in memoriam eius.
{26:13} Amen I say to you, wherever this Gospel will be preached in the whole world, what she has done also shall be told, in memory of her.”
{26:14} Tunc abiit unus de duodecim, qui dicebatur Iudas Iscariotes, ad principes sacerdotum:
{26:14} Then one of the twelve, who was called Judas Iscariot, went to the leaders of the priests,
{26:15} et ait illis: Quid vultis mihi dare, et ego vobis eum tradam? At illi constituerunt ei triginta argenteos.
{26:15} and he said to them, “What are you willing to give me, if I hand him over to you?” So they appointed thirty pieces of silver for him.
{26:16} Et exinde quærebat opportunitatem ut eum traderet.
{26:16} And from then on, he sought an opportunity to betray him.
{26:17} Prima autem die Azymorum accesserunt discipuli ad Iesum, dicentes: Ubi vis paremus tibi comedere Pascha?
{26:17} Then, on the first day of Unleavened Bread, the disciples approached Jesus, saying, “Where do you want us to prepare for you to eat the Passover?”
{26:18} At Iesus dixit: Ite in civitatem ad quemdam, et dicite ei: Magister dicit: Tempus meum prope est, apud te facio Pascha cum discipulis meis.
{26:18} So Jesus said, “Go into the city, to a certain one, and say to him: ‘The Teacher said: My time is near. I am observing the Passover with you, along with my disciples.’ ”
{26:19} Et fecerunt discipuli sicut constituit illis Iesus, et paraverunt Pascha.
{26:19} And the disciples did just as Jesus appointed to them. And they prepared the Passover.
{26:20} Vespere autem facto, discumbebat cum duodecim discipulis suis.
{26:20} Then, when evening arrived, he sat at table with his twelve disciples.
{26:21} Et edentibus illis, dixit: Amen dico vobis, quia unus vestrum me traditurus est.
{26:21} And while they were eating, he said: “Amen I say to you, that one of you is about to betray me.”
{26:22} Et contristati valde, cœperunt singuli dicere: Numquid ego sum Domine?
{26:22} And being greatly saddened, each one of them began to say, “Surely, it is not I, Lord?”
~ The word ‘Numquid’ indicates a question that expects a negative answer; but it is still a question. Therefore, each disciple was not saying, ‘It is not I who will betray you,’ nor was each asking for information as to whether they were the one who would betray him, as in ‘Who is it that will betray you; is it me?’ Rather, it is a rhetorical question, but with some doubt, as in: ‘It cannot be me who will betray you, can it?’
{26:23} At ipse respondens, ait: Qui intingit mecum manum in paropside, hic me tradet.
{26:23} But he responded by saying: “He who dips his hand with me into the dish, the same will betray me.
{26:24} Filius quidem hominis vadit, sicut scriptum est de illo: væ autem homini illi, per quem Filius hominis tradetur: bonum erat ei, si natus non fuisset homo ille.
{26:24} Indeed, the Son of man goes, just as it has been written about him. But woe to that man by whom the Son of man will be betrayed. It would be better for that man if he had not been born.”
{26:25} Respondens autem Iudas, qui tradidit eum, dixit: Numquid ego sum Rabbi? Ait illi: Tu dixisti.
{26:25} Then Judas, who betrayed him, responded by saying, “Surely, it is not I, Master?” He said to him, “You have said it.”
{26:26} Cœnantibus autem eis, accepit Iesus panem, et benedixit, ac fregit, deditque discipulis suis, et ait: Accipite, et comedite: hoc est corpus meum.
{26:26} Now while they were eating the meal, Jesus took bread, and he blessed and broke and gave it to his disciples, and he said: “Take and eat. This is my body.”
{26:27} Et accipiens calicem gratias egit: et dedit illis, dicens: Bibite ex hoc omnes.
{26:27} And taking the chalice, he gave thanks. And he gave it to them, saying: “Drink from this, all of you.
{26:28} Hic est enim sanguis meus Novi Testamenti, qui pro multis effundetur in remissionem peccatorum.
{26:28} For this is my blood of the new covenant, which shall be shed for many as a remission of sins.
{26:29} Dico autem vobis: non bibam amodo de hoc genimine vitis usque in diem illum, cum illud bibam vobiscum novum in regno Patris mei.
{26:29} But I say to you, I will not drink again from this fruit of the vine, until that day when I will drink it new with you in the kingdom of my Father.”
{26:30} Et hymno dicto, exierunt in Montem Oliveti.
{26:30} And after a hymn was sung, they went out to the Mount of Olives.
{26:31} Tunc dicit illis Iesus: Omnes vos scandalum patiemini in me, in ista nocte. Scriptum est enim: Percutiam pastorem, et dispergentur oves gregis.
{26:31} Then Jesus said to them: “You will all fall away from me in this night. For it has been written: ‘I will strike the shepherd, and the sheep of the flock will be scattered.’
{26:32} Postquam autem resurrexero, præcedam vos in Galilæam.
{26:32} But after I have risen again, I will go before you to Galilee.”
{26:33} Respondens autem Petrus, ait illi: Et si omnes scandalizati fuerint in te, ego numquam scandalizabor.
{26:33} Then Peter responded by saying to him, “Even if everyone else has fallen away from you, I will never fall away.”
{26:34} Ait illi Iesus: Amen dico tibi, quia in hac nocte, antequam gallus cantet, ter me negabis.
{26:34} Jesus said to him, “Amen I say to you, that in this night, before the rooster crows, you will deny me three times.”
{26:35} Ait illi Petrus: Etiamsi oportuerit me mori tecum, non te negabo. Similiter et omnes discipuli dixerunt.
{26:35} Peter said to him, “Even if it is necessary for me to die with you, I will not deny you.” And all the disciples spoke similarly.
{26:36} Tunc venit Iesus cum illis in villam, quæ dicitur Gethsemani, et dixit discipulis suis: Sedete hic donec vadam illuc, et orem.
{26:36} Then Jesus went with them to a garden, which is called Gethsemani. And he said to his disciples, “Sit down here, while I go there and pray.”
{26:37} Et assumpto Petro, et duobus filiis Zebedæi, cœpit contristari et mœstus esse.
{26:37} And taking with him Peter and the two sons of Zebedee, he began to be sorrowful and saddened.
{26:38} Tunc ait illis: Tristis est anima mea usque ad mortem: sustinete hic, et vigilate mecum.
{26:38} Then he said to them: “My soul is sorrowful, even unto death. Stay here and keep vigil with me.”
{26:39} Et progressus pusillum, procidit in faciem suam, orans, et dicens: Pater mi, si possibile est, transeat a me calix iste. Verumtamen non sicut ego volo, sed sicut tu.
{26:39} And continuing on a little further, he fell prostrate on his face, praying and saying: “My Father, if it is possible, let this chalice pass away from me. Yet truly, let it not be as I will, but as you will.”
{26:40} Et venit ad discipulos suos, et invenit eos dormientes, et dicit Petro: Sic non potuistis una hora vigilare mecum?
{26:40} And he approached his disciples and found them sleeping. And he said to Peter: “So, were you not able to keep vigil with me for one hour?
{26:41} Vigilate, et orate ut non intretis in tentationem. Spiritus quidem promptus est, caro autem infirma.
{26:41} Be vigilant and pray, so that you may not enter into temptation. Indeed, the spirit is willing, but the flesh is weak.”
{26:42} Iterum secundo abiit, et oravit, dicens: Pater mi, si non potest hic calix transire nisi bibam illum, fiat voluntas tua.
{26:42} Again, a second time, he went and prayed, saying, “My Father, if this chalice cannot pass away, unless I drink it, let your will be done.”
{26:43} Et venit iterum, et invenit eos dormientes: erant enim oculi eorum gravati.
{26:43} And again, he went and found them sleeping, for their eyes were heavy.
{26:44} Et relictis illis, iterum abiit, et oravit tertio, eumdem sermonem dicens.
{26:44} And leaving them behind, again he went and prayed for the third time, saying the same words.
{26:45} Tunc venit ad discipulos suos, et dicit illis: Dormite iam, et requiescite: ecce appropinquavit hora, et Filius hominis tradetur in manus peccatorum.
{26:45} Then he approached his disciples and said to them: “Sleep now and rest. Behold, the hour has drawn near, and the Son of man will be delivered into the hands of sinners.
{26:46} Surgite eamus: ecce appropinquavit qui me tradet.
{26:46} Rise up; let us go. Behold, he who will betray me draws near.”
{26:47} Adhuc eo loquente, ecce Iudas unus de duodecim venit, et cum eo turba multa cum gladiis, et fustibus, missi a principibus sacerdotum, et senioribus populi.
{26:47} While he was still speaking, behold, Judas, one of the twelve, arrived, and with him was a large crowd with swords and clubs, sent from the leaders of the priests and the elders of the people.
{26:48} Qui autem tradidit eum, dedit illis signum, dicens: Quemcumque osculatus fuero, ipse est, tenete eum.
{26:48} And he who betrayed him gave them a sign, saying: “Whomever I will kiss, it is he. Take hold of him.”
{26:49} Et confestim accedens ad Iesum, dixit: Ave Rabbi. Et osculatus est eum.
{26:49} And quickly drawing close to Jesus, he said, “Hail, Master.” And he kissed him.
{26:50} Dixitque illi Iesus: Amice, ad quid venisti? Tunc accesserunt, et manus iniecerunt in Iesum, et tenuerunt eum.
{26:50} And Jesus said to him, “Friend, for what purpose have you come?” Then they approached, and they put their hands on Jesus, and they held him.
{26:51} Et ecce unus ex his, qui erant cum Iesu, extendens manum, exemit gladium suum, et percutiens servum principis sacerdotum amputavit auriculam eius.
{26:51} And behold, one of those who were with Jesus, extending his hand, drew his sword and struck the servant of the high priest, cutting off his ear.
{26:52} Tunc ait illi Iesus: Converte gladium tuum in locum suum. Omnes enim, qui acceperint gladium, gladio peribunt.
{26:52} Then Jesus said to him: “Put your sword back in its place. For all who take up the sword shall perish by the sword.
{26:53} An putas, quia non possum rogare Patrem meum, et exhibebit mihi modo plusquam duodecim legiones angelorum?
{26:53} Or do you think that I cannot ask my Father, so that he would give me, even now, more than twelve legions of Angels?
{26:54} Quomodo ergo implebuntur Scripturæ, quia sic oportet fieri?
{26:54} How then would the Scriptures be fulfilled, which say that it must be so?”
{26:55} In illa hora dixit Iesus turbis: Tamquam ad latronem existis cum gladiis, et fustibus comprehendere me: quotidie apud vos sedebam docens in templo, et non me tenuistis.
{26:55} In that same hour, Jesus said to the crowds: “You went out, as if to a robber, with swords and clubs to seize me. Yet I sat daily with you, teaching in the temple, and you did not take hold of me.
{26:56} Hoc autem totum factum est, ut adimplerentur Scripturæ prophetarum. Tunc discipuli omnes, relicto eo, fugerunt.
{26:56} But all this has happened so that the Scriptures of the prophets may be fulfilled.” Then all the disciples fled, abandoning him.
{26:57} At illi tenentes Iesum, duxerunt ad Caipham principem sacerdotum, ubi Scribæ et seniores convenerant.
{26:57} But those who were holding Jesus led him to Caiaphas, the high priest, where the scribes and the elders had joined together.
{26:58} Petrus autem sequebatur eum a longe, usque in atrium principis sacerdotum. Et ingressus intro, sedebat cum ministris, ut videret finem.
{26:58} Then Peter followed him from a distance, as far as the court of the high priest. And going inside, he sat down with the servants, so that he might see the end.
{26:59} Principes autem sacerdotum, et omne concilium quærebant falsum testimonium contra Iesum, ut eum morti traderent:
{26:59} Then the leaders of the priests and the entire council sought false testimony against Jesus, so that they might deliver him to death.
{26:60} et non invenerunt, cum multi falsi testes accessissent. Novissime autem venerunt duo falsi testes,
{26:60} And they did not find any, even though many false witnesses had come forward. Then, at the very end, two false witnesses came forward,
{26:61} et dixerunt: Hic dixit: Possum destruere templum Dei, et post triduum reædificare illud.
{26:61} and they said, “This man said: ‘I am able to destroy the temple of God, and, after three days, to rebuild it.’ ”
{26:62} Et surgens princeps sacerdotum, ait illi: Nihil respondes ad ea, quæ isti adversum te testificantur?
{26:62} And the high priest, rising up, said to him, “Have you nothing to respond to what these ones testify against you?”
{26:63} Iesus autem tacebat. Et princeps sacerdotum ait illi: Adiuro te per Deum vivum, ut dicas nobis si tu es Christus Filius Dei.
{26:63} But Jesus was silent. And the high priest said to him, “I bind you by an oath to the living God to tell us if you are the Christ, the Son of God.”
{26:64} Dicit illi Iesus: Tu dixisti. Verumtamen dico vobis, amodo videbitis Filium hominis sedentem a dextris virtutis Dei, et venientem in nubibus cæli.
{26:64} Jesus said to him: “You have said it. Yet truly I say to you, hereafter you shall see the Son of man sitting at the right hand of the power of God, and coming on the clouds of heaven.”
{26:65} Tunc princeps sacerdotum scidit vestimenta sua, dicens: Blasphemavit: quid adhuc egemus testibus? Ecce nunc audistis blasphemiam:
{26:65} Then the high priest tore his garments, saying: “He has blasphemed. Why do we still need witnesses? Behold, you have now heard the blasphemy.
{26:66} Quid vobis videtur? At illi respondentes dixerunt: Reus est mortis.
{26:66} How does it seem to you?” So they responded by saying, “He is guilty unto death.”
{26:67} Tunc expuerunt in faciem eius, et colaphis eum ceciderunt, alii autem palmas in faciem eius dederunt,
{26:67} Then they spit in his face, and they struck him with fists. And others struck his face with the palms of their hands,
{26:68} dicentes: Prophetiza nobis Christe, quis est qui te percussit?
{26:68} saying: “Prophesy for us, O Christ. Who is the one that struck you?”
{26:69} Petrus vero sedebat foris in atrio: et accessit ad eum una ancilla, dicens: Et tu cum Iesu Galilæo eras.
{26:69} Yet truly, Peter sat outside in the courtyard. And a maidservant approached him, saying, “You also were with Jesus the Galilean.”
{26:70} At ille negavit coram omnibus, dicens: Nescio quid dicis.
{26:70} But he denied it in the sight of them all, saying, “I do not know what you are saying.”
{26:71} Exeunte autem illo ianuam, vidit eum alia ancilla, et ait his, qui erant ibi: Et hic erat cum Iesu Nazareno.
{26:71} Then, as he exited by the gate, another maidservant saw him. And she said to those who were there, “This man also was with Jesus of Nazareth.”
{26:72} Et iterum negavit cum iuramento: Quia non novi hominem.
{26:72} And again, he denied it with an oath, “For I do not know the man.”
{26:73} Et post pusillum accesserunt qui stabant, et dixerunt Petro: Vere et tu ex illis es: nam et loquela tua manifestum te facit.
{26:73} And after a little while, those who were standing nearby came and said to Peter: “Truly, you also are one of them. For even your manner of speaking reveals you.”
{26:74} Tunc cœpit detestari, et iurare quia non novisset hominem. Et continuo gallus cantavit.
{26:74} Then he began to curse and to swear that he had not known the man. And immediately the rooster crowed.
{26:75} Et recordatus est Petrus verbi Iesu, quod dixerat: Prius quam gallus cantet, ter me negabis. Et egressus foras, flevit amare.
{26:75} And Peter remembered the words of Jesus, which he had said: “Before the rooster crows, you will deny me three times.” And going outside, he wept bitterly.
{27:1} Mane autem facto, consilium inierunt omnes principes sacerdotum, et seniores populi adversus Iesum, ut eum morti traderent.
{27:1} Then, when morning arrived, all the leaders of the priests and the elders of the people took counsel against Jesus, so that they might deliver him to death.
{27:2} Et vinctum adduxerunt eum, et tradiderunt Pontio Pilato præsidi.
{27:2} And they led him, bound, and handed him over to Pontius Pilate, the procurator.
{27:3} Tunc videns Iudas, qui eum tradidit, quod damnatus esset; pœnitentia ductus, retulit triginta argenteos principibus sacerdotum, et senioribus,
{27:3} Then Judas, who betrayed him, seeing that he had been condemned, regretting his conduct, brought back the thirty pieces of silver to the leaders of the priests and the elders,
~ In my theological opinion, Judas truly repented from his betrayal of Christ. Therefore, the salvation of those who go to Heaven is not dependent on Judas having been sent to Hell. Yet Judas next despaired of the Mercy of God, killing himself. Therefore, he went to Hell for the latter sin, not for the former sin.
{27:4} dicens: Peccavi, tradens sanguinem iustum. At illi dixerunt: Quid ad nos? tu videris.
{27:4} saying, “I have sinned in betraying just blood.” But they said to him: “What is that to us? See to it yourself.”
{27:5} Et proiectis argenteis in templo, recessit: et abiens laqueo se suspendit.
{27:5} And throwing down the pieces of silver in the temple, he departed. And going out, he hanged himself with a snare.
{27:6} Principes autem sacerdotum, acceptis argenteis, dixerunt: Non licet eos mittere in corbonam: quia pretium sanguinis est.
{27:6} But the leaders of the priests, having taken up the pieces of silver, said, “It is not lawful to put them into the temple offerings, because it is the price of blood.”
{27:7} Consilio autem inito, emerunt ex illis agrum figuli, in sepulturam peregrinorum.
{27:7} Then, having taken counsel, they bought the potter’s field with it, as a burying place for sojourners.
{27:8} Propter hoc vocatus est ager ille, Haceldama, hoc est, ager sanguinis, usque in hodiernum diem.
{27:8} For this reason, that field is called Haceldama, that is, ‘The Field of Blood,’ even to this very day.
{27:9} Tunc impletum est quod dictum est per Ieremiam prophetam, dicentem: Et acceperunt triginta argenteos pretium appretiati, quem appretiaverunt a filiis Israel:
{27:9} Then what was spoken by the prophet Jeremiah was fulfilled, saying, “And they took the thirty pieces of silver, the price of the one being appraised, whom they appraised before the sons of Israel,
{27:10} et dederunt eos in agrum figuli, sicut constituit mihi Dominus.
{27:10} and they gave it for the potter’s field, just as the Lord appointed to me.”
{27:11} Iesus autem stetit ante præsidem, et interrogavit eum præses, dicens: Tu es rex Iudæorum? Dicit illi Iesus: Tu dicis.
{27:11} Now Jesus stood before the procurator, and the procurator questioned him, saying, “You are the king of the Jews?” Jesus said to him, “You are saying so.”
{27:12} Et cum accusaretur a principibus sacerdotum, et senioribus, nihil respondit.
{27:12} And when he was accused by the leaders of the priests and the elders, he responded nothing.
{27:13} Tunc dicit illi Pilatus: Non audis quanta adversum te dicunt testimonia?
{27:13} Then Pilate said to him, “Do you not hear how much testimony they speak against you?”
{27:14} Et non respondit ei ad ullum verbum, ita ut miraretur præses vehementer.
{27:14} And he did not respond any word to him, so that the procurator wondered greatly.
{27:15} Per diem autem sollemnem consueverat præses populi dimittere unum vinctum, quem voluissent.
{27:15} Now on the solemn day, the procurator was accustomed to release to the people one prisoner, whomever they wished.
{27:16} Habebat autem tunc vinctum insignem, qui dicebatur Barrabas.
{27:16} And at that time, he had a notorious prisoner, who was called Barabbas.
{27:17} Congregatis ergo illis dixit Pilatus: Quem vultis dimittam vobis: Barabbam, an Iesum, qui dicitur Christus?
{27:17} Therefore, having been gathered together, Pilate said to them, “Who is it that you want me to release to you: Barabbas, or Jesus, who is called Christ?”
{27:18} Sciebat enim quod per invidiam tradidissent eum.
{27:18} For he knew that it was out of envy they had handed him over.
{27:19} Sedente autem illo pro tribunali, misit ad eum uxor eius, dicens: Nihil tibi, et iusto illi. Multa enim passa sum hodie per visum propter eum.
{27:19} But as he was sitting in the place for the tribunal, his wife sent to him, saying: “It is nothing to you, and he is just. For I have experienced many things today through a vision for his sake.”
~ The text in Latin does not say any word referring to a dream. The word ‘visum’ means vision. Also, she says ‘today,’ not ‘in the night,’ and there is no reference to sleep. Compare this to other references in Scripture about dreams versus visions. It is clear that this was a vision, not a dream.
{27:20} Principes autem sacerdotum, et seniores persuaserunt populis ut peterent Barabbam, Iesum vero perderent.
{27:20} But the leaders of the priests and the elders persuaded the people, so that they would ask for Barabbas, and so that Jesus would perish.
{27:21} Respondens autem præses, ait illis: Quem vultis vobis de duobus dimitti? At illi dixerunt: Barabbam.
{27:21} Then, in response, the procurator said to them, “Which of the two do you want to be released to you?” But they said to him, “Barabbas.”
{27:22} Dicit illis Pilatus: Quid igitur faciam de Iesu, qui dicitur Christus? Dicunt omnes: Crucifigatur.
{27:22} Pilate said to them, “Then what shall I do about Jesus, who is called Christ?” They all said, “Let him be crucified.”
{27:23} Ait illis præses: Quid enim mali fecit? At illi magis clamabant dicentes: Crucifigatur.
{27:23} The procurator said to them, “But what evil has he done?” But they cried out all the more, saying, “Let him be crucified.”
{27:24} Videns autem Pilatus quia nihil proficeret, sed magis tumultus fieret: accepta aqua, lavit manus coram populo, dicens: Innocens ego sum a sanguine iusti huius: vos videritis.
{27:24} Then Pilate, seeing that he was able to accomplish nothing, but that a greater tumult was occurring, taking water, washed his hands in the sight of the people, saying: “I am innocent of the blood of this just man. See to it yourselves.”
{27:25} Et respondens universus populus, dixit: Sanguis eius super nos, et super filios nostros.
{27:25} And the entire people responded by saying, “May his blood be upon us and upon our children.”
{27:26} Tunc dimisit illis Barabbam: Iesum autem flagellatum tradidit eis ut crucifigeretur.
{27:26} Then he released Barabbas to them. But Jesus, having been scourged, he handed over to them, so that he would be crucified.
{27:27} Tunc milites præsidis suscipientes Iesum in prætorium, congregaverunt ad eum universam cohortem:
{27:27} Then the soldiers of the procurator, taking Jesus up to the praetorium, gathered the entire cohort around him.
{27:28} et exuentes eum, chlamydem coccineam circumdederunt ei,
{27:28} And stripping him, they put a scarlet cloak around him.
{27:29} et plectentes coronam de spinis, posuerunt super caput eius, et arundinem in dextera eius. Et genu flexo ante eum, illudebant ei, dicentes: Ave Rex Iudæorum.
{27:29} And plaiting a crown of thorns, they placed it on his head, with a reed in his right hand. And genuflecting before him, they mocked him, saying, “Hail, King of the Jews.”
{27:30} Et expuentes in eum, acceperunt arundinem, et percutiebant caput eius.
{27:30} And spitting on him, they took the reed and struck his head.
{27:31} Et postquam illuserunt ei, exuerunt eum chlamyde, et induerunt eum vestimentis eius, et duxerunt eum ut crucifigerent.
{27:31} And after they had mocked him, they stripped him of the cloak, and clothed him with his own garments, and they led him away to crucify him.
{27:32} Exeuntes autem invenerunt hominem Cyrenæum, nomine Simonem: hunc angariaverunt ut tolleret crucem eius.
{27:32} But as they were going out, they came upon a man of Cyrene, named Simon, whom they compelled to take up his cross.
{27:33} Et venerunt in locum, qui dicitur Golgotha, quod est Calvariæ locus.
{27:33} And they arrived at the place which is called Golgotha, which is the place of Calvary.
{27:34} Et dederunt ei vinum bibere cum felle mistum. Et cum gustasset, noluit bibere.
{27:34} And they gave him wine to drink, mixed with gall. And when he had tasted it, he refused to drink it.
{27:35} Postquam autem crucifixerunt eum, diviserunt vestimenta eius, sortem mittentes: ut impleretur quod dictum est per prophetam dicentem: Diviserunt sibi vestimenta mea, et super vestem meam miserunt sortem.
{27:35} Then, after they had crucified him, they divided his garments, casting lots, in order to fulfill what was spoken by the prophet, saying: “They divided my garments among them, and over my vestment they cast lots.”
{27:36} Et sedentes servabant eum.
{27:36} And sitting down, they observed him.
{27:37} Et imposuerunt super caput eius causam ipsius scriptam: HIC EST IESUS REX IUDÆORUM.
{27:37} And they set his accusation above his head, written as: THIS IS JESUS, KING OF THE JEWS.
{27:38} Tunc crucifixi sunt cum eo duo latrones: unus a dextris, et unus a sinistris.
{27:38} Then two robbers were crucified with him: one on the right and one on the left.
~ The word ‘latrones’ in Latin specifically refers to robbers, not to thieves.
{27:39} Prætereuntes autem blasphemabant eum moventes capita sua,
{27:39} But those passing by blasphemed him, shaking their heads,
{27:40} et dicentes: Vah qui destruis templum Dei, et in triduo illud reædificas: salva temetipsum: si Filius Dei es, descende de cruce.
{27:40} and saying: “Ah, so you would destroy the temple of God and in three days rebuild it! Save your own self. If you are the Son of God, descend from the cross.”
{27:41} Similiter et principes sacerdotum illudentes cum Scribis, et senioribus dicebant:
{27:41} And similarly, the leaders of the priests, with the scribes and the elders, mocking him, said:
{27:42} Alios salvos fecit, seipsum non potest salvum facere: si Rex Israel est, descendat nunc de cruce, et credimus ei:
{27:42} “He saved others; he cannot save himself. If he is the King of Israel, let him descend now from the cross, and we will believe in him.
{27:43} confidit in Deo: liberet nunc, si vult eum: dixit enim: Quia Filius Dei sum.
{27:43} He trusted in God; so now, let God free him, if he wills him. For he said, ‘I am the Son of God.’ ”
~ Literally the text says “for he said ‘that I am the Son of God’ ” Quotations were written differently in that time period than they are today. We would say either, “for he said that he is the Son of God,” or, “for he said: ‘I am the Son of God.’ ” But the text has something of a combination of those two approaches.
{27:44} Idipsum autem et latrones, qui crucifixi erant cum eo, improperabant ei.
{27:44} Then, the robbers who were crucified with him also reproached him with the very same thing.
{27:45} A sexta autem hora tenebræ factæ sunt super universam terram usque ad horam nonam.
{27:45} Now from the sixth hour, there was darkness over the entire earth, even until the ninth hour.
{27:46} Et circa horam nonam clamavit Iesus voce magna, dicens: Eli, Eli, lamma sabacthani? hoc est: Deus meus, Deus meus ut quid dereliquisti me?
{27:46} And about the ninth hour, Jesus cried out with a loud voice, saying: “Eli, Eli, lamma sabacthani?” that is, “My God, My God, why have you forsaken me?”
{27:47} Quidam autem illic stantes, et audientes, dicebant: Eliam vocat iste.
{27:47} Then certain ones who were standing and listening there said, “This man calls upon Elijah.”
{27:48} Et continuo currens unus ex eis acceptam spongiam implevit aceto, et imposuit arundini, et dabat ei bibere.
{27:48} And one of them, running quickly, took a sponge and filled it with vinegar, and he set it on a reed and he gave it to him to drink.
{27:49} Ceteri vero dicebant: Sine videamus an veniat Elias liberans eum.
{27:49} Yet truly, the others said, “Wait. Let us see whether Elijah will come to free him.”
{27:50} Iesus autem iterum clamans voce magna, emisit spiritum.
{27:50} Then Jesus, crying out again with a loud voice, gave up his life.
~ Correct translations of this last phrase would include: ‘he gave up his spirit,’ ‘he breathed his last breath,’ ‘he gave up his life,’ ‘he uttered his last breath,’ and other phrasings. But a very literal translation of this particular phrase would be misleading: ‘he sent out the spirit.’
{27:51} Et ecce velum templi scissum est in duas partes a summo usque deorsum. Et terra mota est, et petræ scissæ sunt,
{27:51} And behold, the veil of the temple was torn into two parts, from top to bottom. And the earth was shaken, and the rocks were split apart.
{27:52} et monumenta aperta sunt: et multa corpora sanctorum, qui dormierant, surrexerunt.
{27:52} And the tombs were opened. And many bodies of the saints, which had been sleeping, arose.
{27:53} Et exeuntes de monumentis post resurrectionem eius, venerunt in sanctam civitatem, et apparuerunt multis.
{27:53} And going out from the tombs, after his resurrection, they went into the holy city, and they appeared to many.
{27:54} Centurio autem, et qui cum eo erant, custodientes Iesum, viso terræmotu et his, quæ fiebant, timuerunt valde, dicentes: Vere Filius Dei erat iste.
{27:54} Now the centurion and those who were with him, guarding Jesus, having seen the earthquake and the things that were done, were very fearful, saying: “Truly, this was the Son of God.”
{27:55} Erant autem ibi mulieres multæ a longe, quæ secutæ erant Iesum a Galilæa, ministrantes ei:
{27:55} And in that place, there were many women, at a distance, who had followed Jesus from Galilee, ministering to him.
{27:56} inter quas erat Maria Magdalene, et Maria Iacobi, et Ioseph mater, et mater filiorum Zebedæi.
{27:56} Among these were Mary Magdalene and Mary the mother of James and Joseph, and the mother of the sons of Zebedee.
{27:57} Cum autem sero factum esset, venit quidam homo dives ab Arimathæa, nomine Ioseph, qui et ipse discipulus erat Iesu.
{27:57} Then, when evening had arrived, a certain wealthy man from Arimathea, named Joseph, arrived, who himself was also a disciple of Jesus.
{27:58} Hic accessit ad Pilatum, et petiit corpus Iesu. Tunc Pilatus iussit reddi corpus.
{27:58} This man approached Pilate and asked for the body of Jesus. Then Pilate ordered the body to be released.
{27:59} Et accepto corpore, Ioseph involvit illud in sindone munda.
{27:59} And Joseph, taking the body, wrapped it in a clean finely-woven linen cloth,
{27:60} Et posuit illud in monumento suo novo, quod exciderat in petra. Et advolvit saxum magnum ad ostium monumenti, et abiit.
{27:60} and he placed it in his own new tomb, which he had hewn out of a rock. And he rolled a great stone to the door of the tomb, and he went away.
{27:61} Erant autem ibi Maria Magdalene, et altera Maria, sedentes contra sepulchrum.
{27:61} Now Mary Magdalene and the other Mary were there, sitting opposite the sepulcher.
{27:62} Altera autem die, quæ est post Parasceven, convenerunt principes sacerdotum et Pharisæi ad Pilatum,
{27:62} Then the next day, which is after the Preparation day, the leaders of the priests and the Pharisees went to Pilate together,
{27:63} dicentes: Domine, recordati sumus, quia seductor ille dixit adhuc vivens: Post tres dies resurgam.
{27:63} saying: “Lord, we have remembered that this seducer said, while he was still alive, ‘After three days, I will rise again.’
{27:64} Iube ergo custodiri sepulchrum usque in diem tertium: ne forte veniant discipuli eius, et furentur eum, et dicant plebi: Surrexit a mortuis: et erit novissimus error peior priore.
{27:64} Therefore, order the sepulcher to be guarded until the third day, lest perhaps his disciples may come and steal him, and say to the people, ‘He has risen from the dead.’ And this last error would be worse than the first.”
{27:65} Ait illis Pilatus: Habetis custodiam, ite, custodite sicut scitis.
{27:65} Pilate said to them: “You have a guard. Go, guard it as you know how.”
{27:66} Illi autem abeuntes, munierunt sepulchrum, signantes lapidem, cum custodibus.
{27:66} Then, going out, they secured the sepulcher with guards, sealing the stone.
{28:1} Vespere autem Sabbati, quæ lucescit in prima Sabbati, venit Maria Magdalene, et altera Maria videre sepulchrum.
{28:1} Now on the morning of the Sabbath, when it began to grow light on the first Sabbath, Mary Magdalene and the other Mary went to see the sepulcher.
~ The two Marys set out at first light, but before the sun rose over the horizon. This period of time is similar to the time after sunset, when it is not yet dark. The length of this time is approximately an hour. Although the word ‘evening’ is used very broadly today, it specifically refers to that period of time between sunset and darkness, or, as in this case, between darkness and sunrise. So the two Marys set out at evening, that is, at first light in the morning, but before sunrise. The translation avoids this confusion of terms by using morning, instead of evening.
~ Notice that Matthew, after the Crucifixion, begins to count Sunday, the day of the Resurrection, as the Sabbath. Whereas, elsewhere in his Gospel, he counts Saturday as the Sabbath. He also states that this day is the first (Christian) Sabbath.
{28:2} Et ecce terræmotus factus est magnus. Angelus enim Domini descendit de cælo: et accedens revolvit lapidem, et sedebat super eum:
{28:2} And behold, a great earthquake occurred. For an Angel of the Lord descended from heaven, and as he approached, he rolled back the stone and sat down on it.
{28:3} erat autem aspectus eius sicut fulgur: et vestimentum eius sicut nix.
{28:3} Now his appearance was like lightning, and his vestment was like snow.
{28:4} Præ timore autem eius exterriti sunt custodes, et facti sunt velut mortui.
{28:4} Then, out of fear of him, the guards were terrified, and they became like dead men.
{28:5} Respondens autem Angelus dixit mulieribus: Nolite timere vos: scio enim, quod Iesum, qui crucifixus est, quæritis.
{28:5} Then the Angel responded by saying to the women: “Do not be afraid. For I know that you are seeking Jesus, who was crucified.
{28:6} non est hic: surrexit enim, sicut dixit. Venite, et videte locum, ubi positus erat Dominus.
{28:6} He is not here. For he has risen, just as he said. Come and see the place where the Lord was placed.
{28:7} Et cito euntes, dicite discipulis eius quia surrexit: et ecce præcedit vos in Galilæam: ibi eum videbitis. Ecce prædixi vobis.
{28:7} And then, go quickly, and tell his disciples that he has risen. And behold, he will precede you to Galilee. There you shall see him. Lo, I have told you beforehand.”
{28:8} Et exierunt cito de monumento cum timore, et gaudio magno, currentes nunciare discipulis eius.
{28:8} And they went out of the tomb quickly, with fear and in great joy, running to announce it to his disciples.
{28:9} Et ecce Iesus occurrit illis, dicens: Avete. Illæ autem accesserunt, et tenuerunt pedes eius, et adoraverunt eum.
{28:9} And behold, Jesus met them, saying, “Hail.” But they drew near and took hold of his feet, and they adored him.
{28:10} Tunc ait illis Iesus: Nolite timere. Ite, nunciare fratribus meis ut eant in Galilæam; ibi me videbunt.
{28:10} Then Jesus said to them: “Do not be afraid. Go, announce it to my brothers, so that they may go to Galilee. There they shall see me.”
{28:11} Quæ cum abiissent, ecce quidam de custodibus venerunt in civitatem, et nunciaverunt principibus sacerdotum omnia, quæ facta fuerant.
{28:11} And when they had departed, behold, some of the guards went into the city, and they reported to the leaders of the priests all that had happened.
{28:12} Et congregati cum senioribus consilio accepto, pecuniam copiosam dederunt militibus,
{28:12} And gathering together with the elders, having taken counsel, they gave an abundant sum of money to the soldiers,
{28:13} dicentes: Dicite quia discipuli eius nocte venerunt, et furati sunt eum, nobis dormientibus.
{28:13} saying: “Say that his disciples arrived at night and stole him away, while we were sleeping.
{28:14} Et si hoc auditum fuerit a præside, nos suadebimus ei, et securos vos faciemus.
{28:14} And if the procurator hears about this, we will persuade him, and we will protect you.”
{28:15} At illi accepta pecunia, fecerunt sicut erant edocti. Et divulgatum est verbum istud apud Iudæos, usque in hodiernum diem.
{28:15} Then, having accepted the money, they did as they were instructed. And this word has been spread among the Jews, even to this day.
{28:16} Undecim autem discipuli abierunt in Galilæam in montem, ubi consituerat illis Iesus.
{28:16} Now the eleven disciples went on to Galilee, to the mountain where Jesus had appointed them.
{28:17} Et videntes eum adoraverunt: quidam autem dubitaverunt.
{28:17} And, seeing him, they worshipped him, but certain ones doubted.
{28:18} Et accedens Iesus locutus est eis, dicens: Data est mihi omnis potestas in cælo, et in terra.
{28:18} And Jesus, drawing near, spoke to them, saying: “All authority has been given to me in heaven and on earth.
{28:19} Euntes ergo docete omnes gentes: baptizantes eos in nomine Patris, et Filii, et Spiritus Sancti:
{28:19} Therefore, go forth and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit,
{28:20} docentes eos servare omnia quæcumque mandavi vobis: et ecce ego vobiscum sum omnibus diebus, usque ad consummationem sæculi.
{28:20} teaching them to observe all that I have ever commanded you. And behold, I am with you always, even to the consummation of the age.”