{1:1} In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum.
{1:1} In the beginning was the Word, and the Word was with God, and God was the Word.
~ The words 'Deus' and 'Verbum' are both in the nominative case, so the text could be read as 'God was the Word,' or as 'the Word was God.'
However, word order in Latin is not entirely irrelevant, therefore this translation prefers ‘God was the Word,’ over ‘the Word was God.’ The same translation choice is made in the original Rheims New Testament of 1582.
{1:2} Hoc erat in principio apud Deum.
{1:2} He was with God in the beginning.
{1:3} Omnia per ipsum facta sunt: et sine ipso factum est nihil, quod factum est,
{1:3} All things were made through Him, and nothing that was made was made without Him.
{1:4} in ipso vita erat, et vita erat lux hominum:
{1:4} Life was in Him, and Life was the light of men.
~ Deus, Verbum, Vita represents Father, Son, Spirit.
{1:5} et lux in tenebris lucet, et tenebræ eam non comprehenderunt.
{1:5} And the light shines in the darkness, and the darkness did not comprehend it.
~ The darkness represents the fallen angels and all evil in the world, which cannot understand the light of goodness. Notice that the light shines in the present tense, which is the closest tense to the timelessness of the Eternity of God, but the darkness is spoken of using the past tense, because fallen angels are trapped in Time.
{1:6} Fuit homo missus a Deo, cui nomen erat Ioannes.
{1:6} There was a man sent by God, whose name was John.
{1:7} Hic venit in testimonium ut testimonium perhiberet de lumine, ut omnes crederent per illum.
{1:7} He arrived as a witness to offer testimony about the Light, so that all would believe through him.
{1:8} Non erat ille lux, sed ut testimonium perhiberet de lumine.
{1:8} He was not the Light, but he was to offer testimony about the Light.
{1:9} Erat lux vera, quæ illuminat omnem hominem venientem in hunc mundum.
{1:9} The true Light, which illuminates every man, was coming into this world.
{1:10} In mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit.
{1:10} He was in the world, and the world was made through him, and the world did not recognize him.
{1:11} In propria venit, et sui eum non receperunt.
{1:11} He went to his own, and his own did not accept him.
{1:12} Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri, his qui credunt in nomine eius:
{1:12} Yet whoever did accept him, those who believed in his name, he gave them the power to become the sons of God.
{1:13} qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt.
{1:13} These are born, not of blood, nor of the will of flesh, nor of the will of man, but of God.
{1:14} Et verbum caro factum est, et habitavit in nobis: et vidimus gloriam eius, gloriam quasi unigeniti a Patre plenum gratiæ et veritatis.
{1:14} And the Word became flesh, and he lived among us, and we saw his glory, glory like that of an only-begotten Son from the Father, full of grace and truth.
{1:15} Ioannes testimonium perhibet de ipso, et clamat dicens: Hic erat, quem dixi: Qui post me venturus est, ante me factus est: quia prior me erat.
{1:15} John offers testimony about him, and he cries out, saying: “This is the one about whom I said: ‘He who is to come after me, has been placed ahead of me, because he existed before me.’ ”
~ On one level of meaning, ‘ante me factus est’ means ‘ranks ahead of me.’ But there are other levels of meaning which that translation obscures. This is a frequent translation dilemma: one translation makes one level of meaning clearer, and other levels of meaning more obscure.
{1:16} Et de plenitudine eius nos omnes accepimus, et gratiam pro gratia.
{1:16} And from his fullness, we all have received, even grace for grace.
~ This verse (particularly the last phrase) has several levels of meaning, and is somewhat obscure. This translation does not try to clear up every obscurity in Scripture, nor does it try to decide between various levels of meaning. On one level, it means that we have received grace upon grace; on another level, it means that we need grace from Christ for everything we do, even our cooperation with grace is a grace. And it seems to me that there are other levels of meaning also.
{1:17} quia lex per Moysen data est; gratia, et veritas per Iesum Christum facta est.
{1:17} For the law was given through Moses, but grace and truth came through Jesus Christ.
{1:18} Deum nemo vidit umquam: unigenitus Filius, qui est in sinu Patris, ipse enarravit.
{1:18} No one ever saw God; the only-begotten Son, who is in the bosom of the Father, he himself has described him.
{1:19} Et hoc est testimonium Ioannis, quando miserunt Iudæi ab Ierosolymis sacerdotes et Levitas ad eum ut interrogarent eum: Tu quis es?
{1:19} And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to him, so that they might ask him, “Who are you?”
{1:20} Et confessus est, et non negavit: et confessus est: Quia non sum ego Christus.
{1:20} And he confessed it and did not deny it; and what he confessed was: “I am not the Christ.”
{1:21} Et interrogaverunt eum: Quid ergo? Elias es tu? Et dixit: Non sum. Propheta es tu? Et respondit: Non.
{1:21} And they questioned him: “Then what are you? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” And he answered, “No.”
{1:22} Dixerunt ergo ei: Quis es ut responsum demus his, qui miserunt nos? Quid dicis de teipso?
{1:22} Therefore, they said to him: “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?”
{1:23} Ait: Ego vox clamantis in deserto: Dirigite viam Domini, sicut dixit Isaias propheta.
{1:23} He said, “I am a voice crying out in the desert, ‘Make straight the way of the Lord,’ just as the prophet Isaiah said.”
{1:24} Et qui missi fuerant, erant ex Pharisæis.
{1:24} And some of those who had been sent were from among the Pharisees.
{1:25} Et interrogaverunt eum, et dixerunt ei: Quid ergo baptizas, si tu non es Christus, neque Elias, neque Propheta?
{1:25} And they questioned him and said to him, “Then why do you baptize, if you are not the Christ, and not Elijah, and not the Prophet?”
{1:26} Respondit eis Ioannes, dicens: Ego baptizo in aqua: medius autem vestrum stetit, quem vos nescitis.
{1:26} John answered them by saying: “I baptize with water. But in your midst stands one, whom you do not know.
{1:27} Ipse est, qui post me venturus est, qui ante me factus est: cuius ego non sum dignus ut solvam eius corrigiam calceamenti.
{1:27} The same is he who is to come after me, who has been placed ahead of me, the laces of whose shoes I am not worthy to loosen.”
{1:28} Hæc in Bethania facta sunt trans Iordanem, ubi erat Ioannes baptizans.
{1:28} These things happened in Bethania, across the Jordan, where John was baptizing.
{1:29} Altera die vidit Ioannes Iesum venientem ad se, et ait: Ecce agnus Dei. Ecce qui tollit peccatum mundi.
{1:29} On the next day, John saw Jesus coming toward him, and so he said: “Behold, the Lamb of God. Behold, he who takes away the sin of the world.
{1:30} Hic est, de quo dixi: Post me venit vir, qui ante me factus est: quia prior me erat.
{1:30} This is the one about whom I said, ‘After me arrives a man, who has been placed ahead of me, because he existed before me.’
{1:31} et ego nesciebam eum, sed ut manifestetur in Israel, propterea veni ego in aqua baptizans.
{1:31} And I did not know him. Yet it is for this reason that I come baptizing with water: so that he may be made manifest in Israel.”
{1:32} Et testimonium perhibuit Ioannes, dicens: Quia vidi Spiritum descendentem quasi columbam de cælo, et mansit super eum.
{1:32} And John offered testimony, saying: “For I saw the Spirit descending from heaven like a dove; and he remained upon him.
{1:33} Et ego nesciebam eum: sed qui misit me baptizare in aqua, ille mihi dixit: Super quem videris Spiritum descendentem, et manentem super eum, hic est, qui baptizat in Spiritu Sancto.
{1:33} And I did not know him. But he who sent me to baptize with water said to me: ‘He over whom you will see the Spirit descending and remaining upon him, this is the one who baptizes with the Holy Spirit.’
{1:34} Et ego vidi: et testimonium perhibui quia hic est Filius Dei.
{1:34} And I saw, and I gave testimony: that this one is the Son of God.”
{1:35} Altera die iterum stabat Ioannes, et ex discipulis eius duo.
{1:35} The next day again, John was standing with two of his disciples.
{1:36} Et respiciens Iesum ambulantem, dicit: Ecce agnus Dei.
{1:36} And catching sight of Jesus walking, he said, “Behold, the Lamb of God.”
{1:37} Et audierunt eum duo discipuli loquentem, et secuti sunt Iesum.
{1:37} And two disciples were listening to him speaking. And they followed Jesus.
{1:38} Conversus autem Iesus, et videns eos sequentes se, dicit eis: Quid quæritis? Qui dixerunt ei: Rabbi, (quod dicitur interpretatum Magister) ubi habitas?
{1:38} Then Jesus, turning around and seeing them following him, said to them, “What are you seeking?” And they said to him, “Rabbi (which means in translation, Teacher), where do you live?”
{1:39} Dicit eis: Venite, et videte. Venerunt, et viderunt ubi maneret, et apud eum manserunt die illo: hora autem erat quasi decima.
{1:39} He said to them, “Come and see.” They went and saw where he was staying, and they stayed with him that day. Now it was about the tenth hour.
{1:40} Erat autem Andreas frater Simonis Petri unus ex duobus, qui audierant a Ioanne, et secuti fuerant eum.
{1:40} And Andrew, the brother of Simon Peter, was one of the two who had heard about him from John and had followed him.
{1:41} Invenit hic primum fratrem suum Simonem, et dicit ei: Invenimus Messiam (quod est interpretatum Christus).
{1:41} First, he found his brother Simon, and he said to him, “We have found the Messiah,” (which is translated as the Christ).
{1:42} Et adduxit eum ad Iesum. Intuitus autem eum Iesus, dixit: Tu es Simon filius Iona: tu vocaberis Cephas, (quod interpretatur Petrus).
{1:42} And he led him to Jesus. And Jesus, gazing at him, said: “You are Simon, son of Jonah. You shall be called Cephas,” (which is translated as Peter).
~ I believe that John originally wrote his Gospel in Aramaic, the same language that Jesus most often used to teach, and that later John’s disciples translated it into Greek and added to it. That is why there are repeated references in the text saying ‘which is translated as.’
{1:43} In crastinum voluit exire in Galilæam, et invenit Philippum. Et dicit ei Iesus: Sequere me.
{1:43} On the next day, he wanted to go into Galilee, and he found Philip. And Jesus said to him, “Follow me.”
{1:44} Erat autem Philippus a Bethsaida, civitate Andreæ, et Petri.
{1:44} Now Philip was from Bethsaida, the city of Andrew and Peter.
{1:45} Invenit Philippus Nathanael, et dicit ei: Quem scripsit Moyses in Lege, et Prophetæ, invenimus Iesum filium Ioseph a Nazareth.
{1:45} Philip found Nathanael, and he said to him, “We have found the one about whom Moses wrote in the Law and the Prophets: Jesus, the son of Joseph, from Nazareth.”
{1:46} Et dixit ei Nathanael: A Nazareth potest aliquid boni esse? Dicit ei Philippus: Veni, et vide.
{1:46} And Nathanael said to him, “Can anything good be from Nazareth?” Philip said to him, “Come and see.”
{1:47} Vidit Iesus Nathanael venientem ad se, et dicit de eo: Ecce vere Israelita, in quo dolus non est.
{1:47} Jesus saw Nathanael coming toward him, and he said about him, “Behold, an Israelite in whom truly there is no deceit.”
{1:48} Dicit ei Nathanael: Unde me nosti? Respondit Iesus, et dixit ei: Priusquam te Philippus vocavit, cum esses sub ficu, vidi te.
{1:48} Nathanael said to him, “From where do you know me?” Jesus responded and said to him, “Before Philip called you, when you were under the fig tree, I saw you.”
{1:49} Respondit ei Nathanael, et ait: Rabbi, tu es Filius Dei, tu es Rex Israel.
{1:49} Nathanael answered him and said: “Rabbi, you are the Son of God. You are the King of Israel.”
~ He was able to perceive the truth so readily because there was no deceit in him.
{1:50} Respondit Iesus, et dixit ei: Quia dixi tibi: Vidi te sub ficu, credis: maius his videbis.
{1:50} Jesus responded and said to him: “Because I told you that I saw you under the fig tree, you believe. Greater things than these, you will see.”
{1:51} Et dicit ei: Amen, amen dico vobis, videbitis cælum apertum, et Angelos Dei ascendentes, et descendentes supra Filium hominis.
{1:51} And he said to him, “Amen, amen, I say to you, you will see heaven opened, and the Angels of God ascending and descending over the Son of man.”
{2:1} Et die tertia nuptiæ factæ sunt in Cana Galilææ, et erat mater Iesu ibi.
{2:1} And on the third day, a wedding was held in Cana of Galilee, and the mother of Jesus was there.
{2:2} Vocatus est autem et Iesus, et discipuli eius ad nuptias.
{2:2} Now Jesus was also invited to the wedding, with his disciples.
{2:3} Et deficiente vino, dicit mater Iesu ad eum: Vinum non habent.
{2:3} And when the wine was failing, the mother of Jesus said to him, “They have no wine.”
~ Mary is saying that they lack the wine of a true Sacrament of marriage, for all they have is the water of an Old Testament (natural) marriage.
{2:4} Et dicit ei Iesus: Quid mihi, et tibi est, mulier? Nondum venit hora mea.
{2:4} And Jesus said to her: “What is that to me and to you, woman? My hour has not yet arrived.”
~ Jesus replies that He has not yet died on the Cross, which is the source of all the Sacraments. But she knows that time is no obstacle to God.
{2:5} Dicit mater eius ministris: Quodcumque dixerit vobis, facite.
{2:5} His mother said to the servants, “Do whatever he tells you.”
{2:6} Erant autem ibi lapideæ hydriæ sex positæ secundum purificationem Iudæorum, capientes singulæ metretas binas vel ternas.
{2:6} Now in that place, there were six stone water jars, for the purification ritual of the Jews, containing two or three measures each.
{2:7} Dicit eis Iesus: Implete hydrias aqua. Et impleverunt eas usque ad summum.
{2:7} Jesus said to them, “Fill the water jars with water.” And they filled them to the very top.
{2:8} Et dicit eis Iesus: Haurite nunc, et ferte architriclinio. Et tulerunt.
{2:8} And Jesus said to them, “Now draw from it, and carry it to the chief steward of the feast.” And they took it to him.
{2:9} Ut autem gustavit architriclinius aquam vinum factam, et non sciebat unde esset, ministri autem sciebant, qui hauserant aquam: vocat sponsum architriclinius,
{2:9} Then, when the chief steward had tasted the water made into wine, since he did not know where it was from, for only the servants who had drawn the water knew, the chief steward called the groom,
{2:10} et dicit ei: Omnis homo primum bonum vinum ponit: et cum inebriati fuerint, tunc id, quod deterius est. Tu autem servasti bonum vinum usque adhuc.
{2:10} and he said to him: “Every man offers the good wine first, and then, when they have become inebriated, he offers what is worse. But you have kept the good wine until now.”
~ Jesus turned the water of the Old Testament marriage into the wine of the New Testament marriage.
{2:11} Hoc fecit initium signorum Iesus in Cana Galilææ: et manifestavit gloriam suam, et crediderunt in eum discipuli eius.
{2:11} This was the beginning of the signs that Jesus accomplished in Cana of Galilee, and it manifested his glory, and his disciples believed in him.
{2:12} Post hoc descendit Capharnaum ipse, et mater eius, et fratres eius, et discipuli eius: et ibi manserunt non multis diebus.
{2:12} After this, he descended to Capernaum, with his mother and his brothers and his disciples, but they did not remain there for many days.
{2:13} Et prope erat Pascha Iudæorum, et ascendit Iesus Ierosolymam:
{2:13} And the Passover of the Jews was near, and so Jesus ascended to Jerusalem.
{2:14} et invenit in templo vendentes boves, et oves, et columbas, et numularios sedentes.
{2:14} And he found, sitting in the temple, sellers of oxen and sheep and doves, and the moneychangers.
{2:15} Et cum fecisset quasi flagellum de funiculis, omnes eiecit de templo, oves quoque, et boves, et numulariorum effudit æs, et mensas subvertit.
{2:15} And when he had made something like a whip out of little cords, he drove them all out of the temple, including the sheep and the oxen. And he poured out the brass coins of the moneychangers, and he overturned their tables.
{2:16} Et his, qui columbas vendebant, dixit: Auferte ista hinc, et nolite facere domum Patris mei, domum negotiationis.
{2:16} And to those who were selling doves, he said: “Take these things out of here, and do not make my Father’s house into a house of commerce.”
{2:17} Recordati sunt vero discipuli eius quia scriptum est: Zelus domus tuæ comedit me.
{2:17} And truly, his disciples were reminded that it is written: “Zeal for your house consumes me.”
{2:18} Responderunt ergo Iudæi, et dixerunt ei: Quod signum ostendis nobis quia hæc facis?
{2:18} Then the Jews responded and said to him, “What sign can you show to us, that you may do these things?”
{2:19} Respondit Iesus, et dixit eis: Solvite templum hoc, et in tribus diebus excitabo illud.
{2:19} Jesus responded and said to them, “Destroy this temple, and in three days I will raise it up.”
~ The word ‘Solvite’ is not so much ‘destroy’ as it is to loosen or release or set free. Jesus is referring primarily to his own death, which is not his destruction, but the separation of his soul from his body, a kind of loosening or release.
{2:20} Dixerunt ergo Iudæi: Quadraginta et sex annis ædificatum est templum hoc, et tu in tribus diebus excitabis illud?
{2:20} Then the Jews said, “This temple has been built up over forty-six years, and you will raise it up in three days?”
~ The length of time, 46 years, is divided into 40 plus 6 providentially. The 46 years is counted as the 46th Passover since the completion of the rebuilding of the Temple Sanctuary, which took 1.5 years. Josephus tell us that the Temple more generally, not merely the Sanctuary alone, took 8 years. Subtracting 1.5 years gives us 6.5 years: the length of time from the completion of the Sanctuary (at which time the rebuilt Temple was consecrated to God and the count of the years began) to the completion of the other buildings related to the Sanctuary. Then 40 more years are counted until Christ cleansed the temple by driving out the buyers and sellers.
~ Since Jesus was referring to his body as a temple, of which the temple building is merely a symbol, this passage also refers symbolically to the length of time since the Immaculate Conception. This was now the 46th Passover since the Immaculate Conception, when God began to build the temple of Christ’s body by first building the temple of Mary’s body, in which God dwelt for 9 months (in the womb).
{2:21} Ille autem dicebat de Templo corporis sui.
{2:21} Yet he was speaking about the Temple of his body.
{2:22} Cum ergo resurrexisset a mortuis, recordati sunt discipuli eius, quia hoc dicebat, et crediderunt Scripturæ, et sermoni, quem dixit Iesus.
{2:22} Therefore, when he had resurrected from the dead, his disciples were reminded that he had said this, and they believed in the Scriptures and in the word that Jesus had spoken.
{2:23} Cum autem esset Ierosolymis in Pascha in die festo, multi crediderunt in nomine eius, videntes signa eius, quæ faciebat.
{2:23} Now while he was at Jerusalem during the Passover, on the day of the feast, many trusted in his name, seeing his signs that he was accomplishing.
{2:24} Ipse autem Iesus non credebat semetipsum eis, eo quod ipse nosset omnes,
{2:24} But Jesus did not trust himself to them, because he himself had knowledge of all persons,
{2:25} et quia opus ei non erat ut quis testimonium perhiberet de homine: ipse enim sciebat quid esset in homine.
{2:25} and because he had no need of anyone to offer testimony about a man. For he knew what was within a man.
{3:1} Erat autem homo ex Pharisæis, Nicodemus nomine, princeps Iudæorum.
{3:1} Now there was a man among the Pharisees, named Nicodemus, a leader of the Jews.
{3:2} Hic venit ad Iesum nocte, et dixit ei: Rabbi, scimus quia a Deo venisti magister, nemo enim potest hæc signa facere, quæ tu facis, nisi fuerit Deus cum eo.
{3:2} He went to Jesus at night, and he said to him: “Rabbi, we know that you have arrived as a teacher from God. For no one would be able to accomplish these signs, which you accomplish, unless God were with him.”
{3:3} Respondit Iesus, et dixit ei: Amen, amen dico tibi, nisi quis renatus fuerit denuo, non potest videre regnum Dei.
{3:3} Jesus responded and said to him, “Amen, amen, I say to you, unless one has been reborn anew, he is not able to see the kingdom of God.”
{3:4} Dicit ad eum Nicodemus: Quomodo potest homo nasci, cum sit senex? Numquid potest in ventrem matris suæ iterato introire, et renasci?
{3:4} Nicodemus said to him: “How could a man be born when he is old? Surely, he cannot enter a second time into his mother’s womb to be reborn?”
{3:5} Respondit Iesus: Amen, amen dico tibi, nisi quis renatus fuerit ex aqua, et Spiritu Sancto, non potest introire in regnum Dei.
{3:5} Jesus responded: “Amen, amen, I say to you, unless one has been reborn by water and the Holy Spirit, he is not able to enter into the kingdom of God.
{3:6} Quod natum est ex carne, caro est: et quod natum est ex Spiritu, spiritus est.
{3:6} What is born of the flesh is flesh, and what is born of the Spirit is spirit.
{3:7} Non mireris quia dixi tibi: oportet vos nasci denuo.
{3:7} You should not be amazed that I said to you: You must be born anew.
{3:8} Spiritus ubi vult spirat: et vocem eius audis, sed nescis unde veniat, aut quo vadat: sic est omnis, qui natus est ex spiritu.
{3:8} The Spirit inspires where he wills. And you hear his voice, but you do not know where he comes from, or where he is going. So it is with all who are born of the Spirit.”
~ I realize that this verse is translated using a dangling preposition, but it sounds more natural in conversation to leave it this way, whereas the grammatically correct alternative is awkward.
{3:9} Respondit Nicodemus, et dixit ei: Quomodo possunt hæc fieri?
{3:9} Nicodemus responded and said to him, “How are these things able to be accomplished?”
{3:10} Respondit Iesus, et dixit ei: Tu es magister in Israel, et hæc ignoras?
{3:10} Jesus responded and said to him: “You are a teacher in Israel, and you are ignorant of these things?
{3:11} Amen, amen dico tibi, quia quod scimus loquimur, et quod vidimus testamur, et testimonium nostrum non accipitis.
{3:11} Amen, amen, I say to you, that we speak about what we know, and we testify about what we have seen. But you do not accept our testimony.
~ Jesus uses the first person plural here because He is referring to the work done by Himself and the Holy Spirit together.
{3:12} Si terrena dixi vobis, et non creditis: quomodo, si dixero vobis cælestia, credetis?
{3:12} If I have spoken to you about earthly things, and you have not believed, then how will you believe, if I will speak to you about heavenly things?
{3:13} Et nemo ascendit in cælum, nisi qui descendit de cælo, Filius hominis, qui est in cælo.
{3:13} And no one has ascended to heaven, except the one who descended from heaven: the Son of man who is in heaven.
{3:14} Et sicut Moyses exaltavit serpentem in deserto; ita exaltari oportet Filium hominis:
{3:14} And just as Moses lifted up the serpent in the desert, so also must the Son of man be lifted up,
{3:15} ut omnis, qui credit in ipsum, non pereat, sed habeat vitam æternam.
{3:15} so that whoever believes in him may not perish, but may have eternal life.
{3:16} Sic enim Deus dilexit mundum, ut Filium suum unigenitum daret: ut omnis, qui credit in eum, non pereat, sed habeat vitam æternam.
{3:16} For God so loved the world that he gave his only-begotten Son, so that all who believe in him may not perish, but may have eternal life.
{3:17} Non enim misit Deus Filium suum in mundum, ut iudicet mundum, sed ut salvetur mundus per ipsum.
{3:17} For God did not send his Son into the world, in order to judge the world, but in order that the world may be saved through him.
{3:18} Qui credit in eum, non iudicatur: qui autem non credit, iam iudicatus est: quia non credit in nomine unigeniti Filii Dei.
{3:18} Whoever believes in him is not judged. But whoever does not believe is already judged, because he does not believe in the name of the only-begotten Son of God.
{3:19} Hoc est autem iudicium: quia lux venit in mundum, et dilexerunt homines magis tenebras, quam lucem: erant enim eorum mala opera.
{3:19} And this is the judgment: that the Light has come into the world, and men loved darkness more than light. For their works were evil.
{3:20} Omnis enim, qui male agit, odit lucem, et non venit ad lucem, ut non arguantur opera eius:
{3:20} For everyone who does evil hates the Light and does not go toward the Light, so that his works may not be corrected.
{3:21} qui autem facit veritatem, venit ad lucem, ut manifestentur opera eius, quia in Deo sunt facta.
{3:21} But whoever acts in truth goes toward the Light, so that his works may be manifested, because they have been accomplished in God.”
{3:22} Post hæc venit Iesus, et discipuli eius in terram Iudæam: et illic demorabatur cum eis, et baptizabat.
{3:22} After these things, Jesus and his disciples went into the land of Judea. And he was living there with them and baptizing.
{3:23} Erat autem et Ioannes baptizans in Ænnon, iuxta Salim: quia aquæ multæ erant illic, et veniebant, et baptizabantur.
{3:23} Now John was also baptizing, at Aenon near Salim, because there was much water in that place. And they were arriving and being baptized.
{3:24} Nondum enim missus fuerat Ioannes in carcerem.
{3:24} For John had not yet been cast into prison.
{3:25} Facta est autem quæstio ex discipulis Ioannis cum Iudæis de Purificatione.
{3:25} Then a dispute occurred between the disciples of John and the Jews, about purification.
{3:26} Et venerunt ad Ioannem, et dixerunt ei: Rabbi, qui erat tecum trans Iordanem, cui tu testimonium perhibuisti, ecce hic baptizat, et omnes veniunt ad eum.
{3:26} And they went to John and said to him: “Rabbi, the one who was with you across the Jordan, about whom you offered testimony: behold, he is baptizing and everyone is going to him.”
{3:27} Respondit Ioannes, et dixit: Non potest homo accipere quidquam, nisi fuerit ei datum de cælo.
{3:27} John responded and said: “A man is not able to receive anything, unless it has been given to him from heaven.
{3:28} Ipsi vos mihi testimonium perhibetis, quod dixerim: Non sum ego Christus: sed quia missus sum ante illum.
{3:28} You yourselves offer testimony for me that I said, ‘I am not the Christ,’ but that I have been sent before him.
{3:29} Qui habet sponsam, sponsus est: amicus autem sponsi, qui stat, et audit eum, gaudio gaudet propter vocem sponsi. Hoc ergo gaudium meum impletum est.
{3:29} He who holds the bride is the groom. But the friend of the groom, who stands and listens to Him, rejoices joyfully at the voice of the groom. And so, this, my joy, has been fulfilled.
{3:30} Illum oportet crescere, me autem minui.
{3:30} He must increase, while I must decrease.
{3:31} Qui desursum venit, super omnes est. Qui est de terra, de terra est, et de terra loquitur. Qui de cælo venit, super omnes est.
{3:31} He who comes from above, is above everything. He who is from below, is of the earth, and he speaks about the earth. He who comes from heaven is above everything.
{3:32} Et quod vidit, et audivit, hoc testatur: et testimonium eius nemo accipit.
{3:32} And what he has seen and heard, about this he testifies. And no one accepts his testimony.
{3:33} Qui accepit eius testimonium, signavit quia Deus verax est.
{3:33} Whoever has accepted his testimony has certified that God is truthful.
{3:34} Quem enim misit Deus, verba Dei loquitur: non enim ad mensuram dat Deus Spiritum.
{3:34} For he whom God has sent speaks the words of God. For God does not give the Spirit by measure.
{3:35} Pater diligit Filium: et omnia dedit in manu eius.
{3:35} The Father loves the Son, and he has given everything into his hand.
{3:36} Qui credit in Filium, habet vitam æternam: qui autem incredulus est Filio, non videbit vitam, sed ira Dei manet super eum.
{3:36} Whoever believes in the Son has eternal life. But whoever is unbelieving toward the Son shall not see life; instead the wrath of God remains upon him.”
{4:1} Ut ergo cognovit Iesus quia audierunt Pharisæi quod Iesus plures discipulos facit, et baptizat, quam Ioannes,
{4:1} And so, when Jesus realized that the Pharisees had heard that Jesus made more disciples and baptized more than John,
{4:2} (quamquam Iesus non baptizaret, sed discipuli eius)
{4:2} (though Jesus himself was not baptizing, but only his disciples)
{4:3} reliquit Iudæam, et abiit iterum in Galilæam.
{4:3} he left behind Judea, and he traveled again to Galilee.
{4:4} Oportebat autem eum transire per Samariam.
{4:4} Now he needed to cross through Samaria.
{4:5} Venit ergo in civitatem Samariæ, quæ dicitur Sichar: iuxta prædium, quod dedit Iacob Ioseph filio suo.
{4:5} Therefore, he went into a city of Samaria which is called Sychar, near the estate which Jacob gave to his son Joseph.
{4:6} Erat autem ibi fons Iacob. Iesus ergo fatigatus ex itinere, sedebat sic supra fontem. Hora erat quasi sexta.
{4:6} And Jacob’s well was there. And so Jesus, being tired from the journey, was sitting in a certain way on the well. It was about the sixth hour.
{4:7} Venit mulier de Samaria haurire aquam. Dicit ei Iesus: Da mihi bibere.
{4:7} A woman of Samaria arrived to draw water. Jesus said to her, “Give me to drink.”
{4:8} (Discipuli enim eius abierant in civitatem ut cibos emerent.)
{4:8} For his disciples had gone into the city in order to buy food.
{4:9} Dicit ergo ei mulier illa Samaritana: Quomodo tu Iudæus cum sis, bibere a me poscis, quæ sum mulier Samaritana? Non enim coutuntur Iudæi Samaritanis.
{4:9} And so, that Samaritan woman said to him, “How is it that you, being a Jew, are requesting a drink from me, though I am a Samaritan woman?” For the Jews do not associate with the Samaritans.
{4:10} Respondit Iesus, et dixit ei: Si scires donum Dei, et quis est, qui dicit tibi: Da mihi bibere: tu forsitan petisses ab eo, et dedisset tibi aquam vivam.
{4:10} Jesus responded and said to her: “If you knew the gift of God, and who it is who is saying to you, ‘Give me to drink,’ perhaps you would have made a request of him, and he would have given you living water.”
{4:11} Dicit ei mulier: Domine, neque in quo haurias habes, et puteus altus est: unde ergo habes aquam vivam?
{4:11} The woman said to him: “Lord, you do not have anything with which to draw water, and the well is deep. From where, then, do you have living water?
{4:12} Numquid tu maior es patre nostro Iacob, qui dedit nobis puteum, et ipse ex eo bibit, et filii eius, et pecora eius?
{4:12} Surely, you are not greater than our father Jacob, who gave us the well and who drank from it, with his sons and his cattle?”
{4:13} Respondit Iesus, et dixit ei: Omnis, qui bibit ex aqua hac, sitiet iterum: qui autem biberit ex aqua, quam ego dabo ei, non sitiet in æternum:
{4:13} Jesus responded and said to her: “All who drink from this water will thirst again. But whoever shall drink from the water that I will give to him will not thirst for eternity.
{4:14} sed aqua, quam ego dabo ei, fiet in eo fons aquæ salientis in vitam æternam.
{4:14} Instead, the water that I will give to him will become in him a fountain of water, springing up into eternal life.”
{4:15} Dicit ad eum mulier: Domine, da mihi hanc aquam, ut non sitiam: neque veniam huc haurire.
{4:15} The woman said to him, “Lord, give me this water, so that I may not thirst and may not come here to draw water.”
{4:16} Dicit ei Iesus: Vade, voca virum tuum, et veni huc.
{4:16} Jesus said to her, “Go, call your husband, and return here.”
{4:17} Respondit mulier, et dixit: Non habeo virum. Dicit ei Iesus: Bene dixisti, quia non habeo virum:
{4:17} The woman responded and said, “I have no husband.” Jesus said to her: “You have spoken well, in saying, ‘I have no husband.’
{4:18} quinque enim viros habuisti, et nunc, quem habes, non est tuus vir: hoc vere dixisti.
{4:18} For you have had five husbands, but he whom you have now is not your husband. You have spoken this in truth.”
{4:19} Dicit ei mulier: Domine, video quia Propheta es tu.
{4:19} The woman said to him: “Lord, I see that you are a Prophet.
{4:20} Patres nostri in monte hoc adoraverunt, et vos dicitis, quia Ierosolymis est locus, ubi adorare oportet.
{4:20} Our fathers worshipped on this mountain, but you say that Jerusalem is the place where one ought to worship.”
{4:21} Dicit ei Iesus: Mulier crede mihi, quia venit hora, quando neque in monte hoc, neque in Ierosolymis adorabitis Patrem.
{4:21} Jesus said to her: “Woman, believe me, the hour is coming when you shall worship the Father, neither on this mountain, nor in Jerusalem.
{4:22} Vos adoratis quod nescitis: nos adoramus quod scimus, quia salus ex Iudæis est.
{4:22} You worship what you do not know; we worship what we do know. For salvation is from the Jews.
{4:23} Sed venit hora, et nunc est, quando veri adoratores adorabunt Patrem in spiritu et veritate. Nam et Pater tales quærit, qui adorent eum.
{4:23} But the hour is coming, and it is now, when true worshippers shall worship the Father in spirit and in truth. For the Father also seeks such persons who may worship him.
{4:24} Spiritus est Deus: et eos qui adorant eum, in spiritu et veritate oportet adorare.
{4:24} God is Spirit. And so, those who worship him must worship in spirit and in truth.”
{4:25} Dicit ei mulier: Scio quia Messias venit, (qui dicitur Christus.) cum ergo venerit ille, nobis annunciabit omnia.
{4:25} The woman said to him: “I know that the Messiah is coming (who is called the Christ). And then, when he will have arrived, he will announce everything to us.”
{4:26} Dicit ei Iesus: Ego sum, qui loquor tecum.
{4:26} Jesus said to her: “I am he, the one who is speaking with you.”
{4:27} Et continuo venerunt discipuli eius: et mirabantur quia cum muliere loquebatur. Nemo tamen dixit: Quid quæris, aut Quid loqueris cum ea?
{4:27} And then his disciples arrived. And they wondered that he was speaking with the woman. Yet no one said: “What are you seeking?” or, “Why are you talking with her?”
{4:28} Reliquit ergo hydriam suam mulier, et abiit in civitatem, et dicit illis hominibus:
{4:28} And so the woman left behind her water jar and went into the city. And she said to the men there:
{4:29} Venite, et videte hominem, qui dixit mihi omnia quæcumque feci: Numquid ipse est Christus?
{4:29} “Come and see a man who has told me all the things that I have done. Is he not the Christ?”
{4:30} Exierunt ergo de civitate, et veniebant ad eum.
{4:30} Therefore, they went out of the city and came to him.
{4:31} Interea rogabant eum discipuli, dicentes: Rabbi, manduca.
{4:31} Meanwhile, the disciples petitioned him, saying, “Rabbi, eat.”
{4:32} Ille autem dicit eis: Ego cibum habeo manducare, quem vos nescitis.
{4:32} But he said to them, “I have food to eat which you do not know.”
{4:33} Dicebant ergo discipuli ad invicem: Numquid aliquis attulit ei manducare?
{4:33} Therefore, the disciples said to one another, “Could someone have brought him something to eat?”
{4:34} Dicit eis Iesus: Meus cibus est ut faciam voluntatem eius, qui misit me, ut perficiam opus eius.
{4:34} Jesus said to them: “My food is to do the will of the One who sent me, so that I may perfect his work.
{4:35} Nonne vos dicitis, Quod adhuc quattuor menses sunt, et messis venit? Ecce, dico vobis: Levate oculos vestros, et videte regiones, quia albæ sunt iam ad messem.
{4:35} Do you not say, ‘There are still four months, and then the harvest arrives?’ Behold, I say to you: Lift up your eyes and look at the countryside; for it is already ripe for the harvest.
~ The verse literally says ‘white’ rather than ‘ripe,’ with whiteness indicating that the harvest is ready. And this is probably not a literal whiteness to the grain, but rather a lighter color to the ripe grain fields.
{4:36} Et qui metit, mercedem accipit, et congregat fructum in vitam æternam: ut, et qui seminat, simul gaudeat, et qui metit.
{4:36} For he who reaps, receives wages and gathers fruit unto eternal life, so that both he who sows and he who reaps may rejoice together.
{4:37} In hoc enim est verbum verum: quia alius est qui seminat, et alius est qui metit.
{4:37} For in this the word is true: that it is one who sows, and it is another who reaps.
{4:38} Ego misi vos metere quod vos non laborastis: alii laboraverunt, et vos in labores eorum introistis.
{4:38} I have sent you to reap that for which you did not labor. Others have labored, and you have entered into their labors.”
{4:39} Ex civitate autem illa multi crediderunt in eum Samaritanorum, propter verbum mulieris testimonium perhibentis: Quia dixit mihi omnia quæcumque feci.
{4:39} Now many of the Samaritans from that city believed in him, because of the word of the woman who was offering testimony: “For he told me all the things that I have done.”
{4:40} Cum venissent ergo ad illum Samaritani, rogaverunt eum ut ibi maneret. Et mansit ibi duos dies.
{4:40} Therefore, when the Samaritans had come to him, they petitioned him to lodge there. And he lodged there for two days.
{4:41} Et multo plures crediderunt in eum propter sermonem eius.
{4:41} And many more believed in him, because of his own word.
{4:42} Et mulieri dicebant: Quia iam non propter tuam loquelam credimus: ipsi enim audivimus, et scimus quia hic est vere Salvator mundi.
{4:42} And they said to the woman: “Now we believe, not because of your speech, but because we ourselves have heard him, and so we know that he is truly the Savior of the world.”
{4:43} Post duos autem dies exiit inde: et abiit in Galilæam.
{4:43} Then, after two days, he departed from there, and he traveled into Galilee.
{4:44} Ipse enim Iesus testimonium perhibuit quia Propheta in sua patria honorem non habet.
{4:44} For Jesus himself offered testimony that a Prophet has no honor in his own country.
{4:45} Cum ergo venisset in Galilæam, exceperunt eum Galilæi, cum omnia vidissent quæ fecerat Ierosolymis in die festo: et ipsi enim venerant ad diem festum.
{4:45} And so, when he had arrived in Galilee, the Galileans received him, because they had seen all that he had done at Jerusalem, in the day of the feast. For they also went to the feast day.
~ They welcomed him in Galilee, having seen signs in Judea, therefore, as a prophet, He was accepted for signs he did in another region, not for what he had done in Galilee.
{4:46} Venit ergo iterum in Cana Galilææ, ubi fecit aquam vinum. Et erat quidam regulus, cuius filius infirmabatur Capharnaum.
{4:46} Then he went again into Cana of Galilee, where he made water into wine. And there was a certain ruler, whose son was sick at Capernaum.
{4:47} Hic cum audisset quia Iesus adveniret a Iudæa in Galilæam, abiit ad eum, et rogabat eum ut descenderet, et sanaret filium eius: incipiebat enim mori.
{4:47} Since he had heard that Jesus came to Galilee from Judea, he sent to him and begged him to come down and heal his son. For he was beginning to die.
{4:48} Dixit ergo Iesus ad eum: Nisi signa, et prodigia videritis, non creditis.
{4:48} Therefore, Jesus said to him, “Unless you have seen signs and wonders, you do not believe.”
{4:49} Dicit ad eum regulus: Domine, descende prius quam moriatur filius meus.
{4:49} The ruler said to him, “Lord, come down before my son dies.”
{4:50} Dicit ei Iesus: Vade, filius tuus vivit. Credidit homo sermoni, quem dixit ei Iesus, et ibat.
{4:50} Jesus said to him, “Go, your son lives.” The man believed the word that Jesus spoke to him, and so he went away.
{4:51} Iam autem eo descendente, servi occurrerunt ei, et nunciaverunt dicentes, quia filius eius viveret.
{4:51} Then, as he was going down, his servants met him. And they reported to him, saying that his son was alive.
{4:52} Interrogabat ergo horam ab eis, in qua melius habuerit. Et dixerunt ei: Quia heri hora septima reliquit eum febris.
{4:52} Therefore, he asked them at which hour he had become better. And they said to him, “Yesterday, at the seventh hour, the fever left him.”
{4:53} Cognovit ergo pater, quia illa hora erat, in qua dixit ei Iesus: Filius tuus vivit: et credidit ipse, et domus eius tota.
{4:53} Then the father realized that it was at the same hour that Jesus said to him, “Your son lives.” And both he and his entire household believed.
{4:54} Hoc iterum secundum signum fecit Iesus, cum venisset a Iudæa in Galilæam.
{4:54} This next sign was the second that Jesus accomplished, after he had arrived in Galilee from Judea.
{5:1} Post hæc erat dies festus Iudæorum, et ascendit Iesus Ierosolymam.
{5:1} After these things, there was a feast day of the Jews, and so Jesus ascended to Jerusalem.
{5:2} Est autem Ierosolymis Probatica piscina, quæ cognominatur Hebraice Bethesda, quinque porticus habens.
{5:2} Now at Jerusalem is the Pool of Evidence, which in Hebrew is known as the Place of Mercy; it has five porticos.
~ The word Probatica in Latin certainly refers to evidence or proof of something. This pool was proof of the existence of Angels. In Hebrew, the term is most likely 'Bethesda' (Place of Mercy). The five porticos are symbolic of the Five Wounds of Christ, which have the power to heal us in body and soul.
{5:3} In his iacebat multitudo magna languentium, cæcorum, claudorum, aridorum expectantium aquæ motum.
{5:3} Along these lay a great multitude of the sick, the blind, the lame, and the withered, waiting for the movement of the water.
{5:4} Angelus autem Domini descendebat secundum tempus in piscinam: et movebatur aqua. Et qui prior descendisset in piscinam post motionem aquæ, sanus fiebat a quacumque detinebatur infirmitate.
{5:4} Now at times an Angel of the Lord would descend into the pool, and so the water was moved. And whoever descended first into the pool, after the motion of the water, he was healed of whatever infirmity held him.
{5:5} Erat autem quidam homo ibi triginta et octo annos habens in infirmitate sua.
{5:5} And there was a certain man in that place, having been in his infirmity for thirty-eight years.
{5:6} Hunc autem cum vidisset Iesus iacentem, et cognovisset quia iam multum tempus haberet, dicit ei: Vis sanus fieri?
{5:6} Then, when Jesus had seen him reclining, and when he realized that he had been afflicted for a long time, he said to him, “Do you want to be healed?”
{5:7} Respondit ei languidus: Domine, hominem non habeo, ut cum turbata fuerit aqua, mittat me in piscinam: dum venio enim ego, alius ante me descendit.
{5:7} The invalid answered him: “Lord, I do not have any man to put me in the pool, when the water has been stirred. For as I am going, another descends ahead of me.”
{5:8} Dicit ei Iesus: Surge, tolle grabatum tuum, et ambula:
{5:8} Jesus said to him, “Rise, take up your stretcher, and walk.”
{5:9} Et statim sanus factus est homo ille: et sustulit grabatum suum, et ambulabat. Erat autem Sabbatum in die illo.
{5:9} And immediately the man was healed. And he took up his stretcher and walked. Now this day was the Sabbath.
{5:10} Dicebant ergo Iudæi illi, qui sanatus fuerat: Sabbatum est, non licet tibi tollere grabatum tuum.
{5:10} Therefore, the Jews said to the one who had been healed: “It is the Sabbath. It is not lawful for you to take up your stretcher.”
{5:11} Respondit eis: Qui me sanum fecit, ille mihi dixit: Tolle grabatum tuum, et ambula.
{5:11} He answered them, “The one who healed me, he said to me, ‘Take up your stretcher and walk.’ ”
{5:12} Interrogaverunt ergo eum: Quis est ille homo, qui dixit tibi: Tolle grabatum tuum, et ambula?
{5:12} Therefore, they questioned him, “Who is that man, who said to you, ‘Take up your bed and walk?’ ”
{5:13} Is autem, qui sanus fuerat effectus, nesciebat quis esset. Iesus enim declinavit a turba constituta in loco.
{5:13} But the one who had been given health did not know who it was. For Jesus had turned aside from the crowd gathered in that place.
{5:14} Postea invenit eum Iesus in templo, et dixit illi: Ecce sanus factus es: iam noli peccare, ne deterius tibi aliquid contingat.
{5:14} Afterwards, Jesus found him in the temple, and he said to him: “Behold, you have been healed. Do not choose to sin further, otherwise something worse may happen to you.”
{5:15} Abiit ille homo, et nunciavit Iudæis quia Iesus esset, qui fecit eum sanum.
{5:15} This man went away, and he reported to the Jews that it was Jesus who had given him health.
{5:16} Propterea persequebantur Iudæi Iesum, quia hæc faciebat in sabbato.
{5:16} Because of this, the Jews were persecuting Jesus, for he was doing these things on the Sabbath.
{5:17} Iesus autem respondit eis: Pater meus usque modo operatur, et ego operor.
{5:17} But Jesus answered them, “Even now, my Father is working, and I am working.”
{5:18} Propterea ergo magis quærebant eum Iudæi interficere: quia non solum solvebat Sabbatum, sed et Patrem suum dicebat Deum, æqualem se faciens Deo.
{5:18} And so, because of this, the Jews were seeking to kill him even more so. For not only did he break the Sabbath, but he even said that God was his Father, making himself equal to God.
{5:19} Respondit itaque Iesus, et dixit eis: Amen, amen dico vobis: non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem: quæcumque enim ille fecerit, hæc et Filius similiter facit.
{5:19} Then Jesus responded and said to them: “Amen, amen, I say to you, the Son is not able to do anything of himself, but only what he has seen the Father doing. For whatever he does, even this does the Son do, similarly.
{5:20} Pater enim diligit Filium, et omnia demonstrat ei, quæ ipse facit: et maiora his demonstrabit ei opera, ut vos miremini.
{5:20} For the Father loves the Son, and he shows him all that he himself does. And greater works than these will he show him, so much so that you shall wonder.
{5:21} Sicut enim Pater suscitat mortuos, et vivificat: sic et Filius, quos vult, vivificat.
{5:21} For just as the Father raises the dead and gives life, so also does the Son give life to whomever he wills.
{5:22} Neque enim Pater iudicat quemquam: sed omne iudicium dedit Filio,
{5:22} For the Father does not judge anyone. But he has given all judgment to the Son,
{5:23} ut omnes honorificent Filium, sicut honorificant Patrem: qui non honorificat Filium, non honorificat Patrem, qui misit illum.
{5:23} so that all may honor the Son, just as they honor the Father. Whoever does not honor the Son, does not honor the Father who sent him.
{5:24} Amen, amen dico vobis, quia qui verbum meum audit, et credit ei, qui misit me, habet vitam æternam, et in iudicium non venit, sed transiit a morte in vitam.
{5:24} Amen, amen, I say to you, that whoever hears my word, and believes in him who sent me, has eternal life, and he does not go into judgment, but instead he crosses from death into life.
{5:25} Amen, amen dico vobis, quia venit hora, et nunc est, quando mortui audient vocem Filii Dei: et qui audierint, vivent.
{5:25} Amen, amen, I say to you, that the hour is coming, and it is now, when the dead shall hear the voice of the Son of God; and those who hear it shall live.
{5:26} Sicut enim Pater habet vitam in semetipso: sic dedit et Filio habere vitam in semetipso:
{5:26} For just as the Father has life in himself, so also has he granted to the Son to have life in himself.
{5:27} et potestatem dedit ei iudicium facere, quia Filius hominis est.
{5:27} And he has given him the authority to accomplish judgment. For he is the Son of man.
{5:28} Nolite mirari hoc, quia venit hora, in qua omnes, qui in monumentis sunt, audient vocem Filii Dei:
{5:28} Do not be amazed at this. For the hour is coming in which all who are in the grave shall hear the voice of the Son of God.
{5:29} et procedent qui bona fecerunt, in resurrectionem vitæ: qui vero mala egerunt, in resurrectionem iudicii.
{5:29} And those who have done good shall go forth to the resurrection of life. Yet truly, those who have done evil shall go to the resurrection of judgment.
{5:30} Non possum ego a meipso facere quidquam. Sicut audio, iudico: et iudicium meum iustum est: quia non quæro voluntatem meam, sed voluntatem eius, qui misit me.
{5:30} I am not able to do anything of myself. As I hear, so do I judge. And my judgment is just. For I do not seek my own will, but the will of him who sent me.
{5:31} Si ego testimonium perhibeo de meipso, testimonium meum non est verum.
{5:31} If I offer testimony about myself, my testimony is not true.
{5:32} Alius est, qui testimonium perhibet de me: et scio quia verum est testimonium, quod perhibet de me.
{5:32} There is another who offers testimony about me, and I know that the testimony which he offers about me is true.
{5:33} Vos misistis ad Ioannem: et testimonium perhibuit veritati.
{5:33} You sent to John, and he offered testimony to the truth.
{5:34} Ego autem non ab homine testimonium accipio: sed hæc dico ut vos salvi sitis.
{5:34} But I do not accept testimony from man. Instead, I say these things, so that you may be saved.
{5:35} Ille erat lucerna ardens, et lucens. Vos autem voluistis ad horam exultare in luce eius.
{5:35} He was a burning and shining light. So you were willing, at the time, to exult in his light.
{5:36} Ego autem habeo testimonium maius Ioanne. Opera enim, quæ dedit mihi Pater ut perficiam ea: ipsa opera, quæ ego facio, testimonium perhibent de me, quia Pater misit me:
{5:36} But I hold a greater testimony than that of John. For the works which the Father has given to me, so that I may complete them, these works themselves that I do, offer testimony about me: that the Father has sent me.
{5:37} et qui misit me Pater, ipse testimonium perhibuit de me: neque vocem eius umquam audistis, neque speciem eius vidistis.
{5:37} And the Father who has sent me has himself offered testimony about me. And you have never heard his voice, nor have you beheld his appearance.
{5:38} Et verbum eius non habetis in vobis manens: quia quem misit ille, huic vos non creditis.
{5:38} And you do not have his word abiding in you. For the one whom he sent, the same you would not believe.
{5:39} Scrutamini Scripturas, quia vos putatis in ipsis vitam æternam habere: et illæ sunt, quæ testimonium perhibent de me:
{5:39} Study the Scriptures. For you think that in them you have eternal life. And yet they also offer testimony about me.
{5:40} et non vultis venire ad me ut vitam habeatis.
{5:40} And you are not willing to come to me, so that you may have life.
{5:41} Claritatem ab hominibus non accipio.
{5:41} I do not accept glory from men.
{5:42} Sed cognovi vos, quia dilectionem Dei non habetis in vobis.
{5:42} But I know you, that you do not have the love of God within you.
{5:43} Ego veni in nomine Patris mei, et non accipitis me: si alius venerit in nomine suo, illum accipietis.
{5:43} I have come in the name of my Father, and you do not accept me. If another will arrive in his own name, him you will accept.
~ This last part refers to the Antichrist. Those who reject Christ, who comes in the name of the Father, will accept the Antichrist, who exalts himself and who comes in his own name.
{5:44} Quomodo vos potestis credere, qui gloriam ab invicem accipitis: et gloriam, quæ a solo Deo est, non quæritis?
{5:44} How are you able to believe, you who accept glory from one another and yet do not seek the glory that is from God alone?
{5:45} Nolite putare quia ego accusaturus sim vos apud Patrem. Est qui accusat vos Moyses, in quo vos speratis.
{5:45} Do not consider that I might accuse you with the Father. There is one who accuses you, Moses, in whom you hope.
{5:46} Si enim crederetis Moysi, crederetis forsitan et mihi: de me enim ille scripsit.
{5:46} For if you were believing in Moses, perhaps you would believe in me also. For he wrote about me.
{5:47} Si autem illius litteris non creditis: quomodo verbis meis credetis?
{5:47} But if you do not believe by his writings, how will you believe by my words?”
{6:1} Post hæc abiit Iesus trans mare Galilææ, quod est Tiberiadis:
{6:1} After these things, Jesus traveled across the sea of Galilee, which is the Sea of Tiberias.
{6:2} et sequebatur eum multitudo magna, quia videbant signa, quæ faciebat super his, qui infirmabantur.
{6:2} And a great multitude was following him, for they saw the signs that he was accomplishing toward those who were infirm.
{6:3} Subiit ergo in montem Iesus: et ibi sedebat cum discipulis suis.
{6:3} Therefore, Jesus went onto a mountain, and he sat down there with his disciples.
{6:4} Erat autem proximum Pascha dies festus Iudæorum.
{6:4} Now the Passover, the feast day of the Jews, was near.
{6:5} Cum sublevasset ergo oculos Iesus, et vidisset quia multitudo maxima venit ad eum, dixit ad Philippum: Unde ememus panes, ut manducent hi?
{6:5} And so, when Jesus had lifted up his eyes and had seen that a very great multitude came to him, he said to Philip, “From where should we buy bread, so that these may eat?”
{6:6} Hoc autem dicebat tentans eum: ipse enim sciebat quid esset facturus.
{6:6} But he said this to test him. For he himself knew what he would do.
{6:7} Respondit ei Philippus: Ducentorum denariorum panes non sufficiunt eis, ut unusquisque modicum quid accipiat.
{6:7} Philip answered him, “Two hundred denarii of bread would not be sufficient for each of them to receive even a little.”
{6:8} Dicit ei unus ex discipulis eius, Andreas frater Simonis Petri:
{6:8} One of his disciples, Andrew, the brother of Simon Peter, said to him:
{6:9} Est puer unus hic, qui habet quinque panes hordeaceos, et duos pisces: sed hæc quid sunt inter tantos?
{6:9} “There is a certain boy here, who has five barley loaves and two fish. But what are these among so many?”
{6:10} Dixit ergo Iesus: Facite homines discumbere. Erat autem fœnum multum in loco. Discumberunt ergo viri, numero quasi quinque millia.
{6:10} Then Jesus said, “Have the men sit down to eat.” Now, there was much grass in that place. And so the men, in number about five thousand, sat down to eat.
{6:11} Accepit ergo Iesus panes: et cum gratias egisset, distribuit discumbentibus: similiter et ex piscibus quantum volebant.
{6:11} Therefore, Jesus took the bread, and when he had given thanks, he distributed it to those who were sitting down to eat; similarly also, from the fish, as much as they wanted.
{6:12} Ut autem impleti sunt, dixit discipulis suis: Colligite quæ superaverunt fragmenta, ne pereant.
{6:12} Then, when they were filled, he said to his disciples, “Gather the fragments that are left over, lest they be lost.”
{6:13} Collegerunt ergo, et impleverunt duodecim cophinos fragmentorum ex quinque panibus hordeaceis, quæ superfuerunt his, qui manducaverant.
{6:13} And so they gathered, and they filled twelve baskets with the fragments of the five barley loaves, which were left over from those who had eaten.
{6:14} Illi ergo homines cum vidissent quod Iesus fecerat signum, dicebant: Quia hic est vere propheta, qui venturus est in mundum.
{6:14} Therefore, those men, when they had seen that Jesus had accomplished a sign, they said, “Truly, this one is the Prophet who is to come into the world.”
{6:15} Iesus ergo cum cognovisset quia venturi essent ut raperent eum, et facerent eum regem, fugit iterum in montem ipse solus.
{6:15} And so, when he realized that they were going to come and take him away and make him king, Jesus fled back to the mountain, by himself alone.
{6:16} Ut autem sero factum est, descenderunt discipuli eius ad mare.
{6:16} Then, when evening arrived, his disciples descended to the sea.
{6:17} Et cum ascendissent navim, venerunt trans mare in Capharnaum: et tenebræ iam factæ erant: et non venerat ad eos Iesus.
{6:17} And when they had climbed into a boat, they went across the sea to Capernaum. And darkness had now arrived, and Jesus had not returned to them.
{6:18} Mare autem, vento magno flante, exsurgebat.
{6:18} Then the sea was stirred up by a great wind that was blowing.
{6:19} Cum remigassent ergo quasi stadia viginti quinque aut triginta, vident Iesum ambulantem supra mare, et proximum navi fieri, et timuerunt.
{6:19} And so, when they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat, and they were afraid.
{6:20} Ille autem dicit eis: Ego sum, nolite timere.
{6:20} But he said to them: “It is I. Do not be afraid.”
{6:21} Voluerunt ergo accipere eum in navim: et statim navis fuit ad terram, in quam ibant.
{6:21} Therefore, they were willing to receive him into the boat. But immediately the boat was at the land to which they were going.
{6:22} Altera die, turba, quæ stabat trans mare, vidit quia navicula alia non erat ibi nisi una, et quia non introisset cum discipulis suis Iesus in navim, sed soli discipuli eius abiissent:
{6:22} On the next day, the crowd which was standing across the sea saw that there were no other small boats in that place, except one, and that Jesus had not entered into the boat with his disciples, but that his disciples had departed alone.
{6:23} aliæ vero supervenerunt naves a Tiberiade iuxta locum ubi manducaverunt panem, gratias agente Domino.
{6:23} Yet truly, other boats came over from Tiberias, next to the place where they had eaten the bread after the Lord gave thanks.
{6:24} Cum ergo vidisset turba quia Iesus non esset ibi, neque discipuli eius, ascenderunt in naviculas, et venerunt Capharnaum quærentes Iesum.
{6:24} Therefore, when the crowd had seen that Jesus was not there, nor his disciples, they climbed into the small boats, and they went to Capernaum, seeking Jesus.
{6:25} Et cum invenissent eum trans mare, dixerunt ei: Rabbi, quando huc venisti?
{6:25} And when they had found him across the sea, they said to him, “Rabbi, when did you come here?”
{6:26} Respondit eis Iesus, et dixit: Amen, amen dico vobis: quæritis me non quia vidistis signa, sed quia manducastis ex panibus, et saturati estis.
{6:26} Jesus answered them and said: “Amen, amen, I say to you, you seek me, not because you have seen signs, but because you have eaten from the bread and were satisfied.
{6:27} Operamini non cibum, qui perit, sed qui permanet in vitam æternam, quem Filius hominis dabit vobis. Hunc enim Pater signavit Deus.
{6:27} Do not work for food that perishes, but for that which endures to eternal life, which the Son of man will give to you. For God the Father has sealed him.”
{6:28} Dixerunt ergo ad eum: Quid faciemus ut operemur opera Dei?
{6:28} Therefore, they said to him, “What should we do, so that we may labor in the works of God?”
{6:29} Respondit Iesus, et dixit eis: Hoc est opus Dei, ut credatis in eum quem misit ille.
{6:29} Jesus responded and said to them, “This is the work of God, that you believe in him whom he sent.”
{6:30} Dixerunt ergo ei: Quod ergo tu facis signum ut videamus, et credamus tibi? Quid operaris?
{6:30} And so they said to him: “Then what sign will you do, so that we may see it and believe in you? What will you work?
{6:31} Patres nostri manducaverunt manna in deserto, sicut scriptum est: Panem de cælo dedit eis manducare.
{6:31} Our fathers ate manna in the desert, just as it has been written, ‘He gave them bread from heaven to eat.’ ”
{6:32} Dixit ergo eis Iesus: Amen, amen dico vobis: Non Moyses dedit vobis panem de cælo, sed Pater meus dat vobis panem de cælo verum.
{6:32} Therefore, Jesus said to them: “Amen, amen, I say to you, Moses did not give you bread from heaven, but my Father gives you the true bread from heaven.
{6:33} Panis enim Dei est, qui de cælo descendit, et dat vitam mundo.
{6:33} For the bread of God is he who descends from heaven and gives life to the world.”
{6:34} Dixerunt ergo ad eum: Domine, semper da nobis panem hunc.
{6:34} And so they said to him, “Lord, give us this bread always.”
{6:35} Dixit autem eis Iesus: Ego sum panis vitæ: qui venit ad me, non esuriet, et qui credit in me, non sitiet umquam.
{6:35} Then Jesus said to them: “I am the bread of life. Whoever comes to me shall not hunger, and whoever believes in me shall never thirst.
~ Notice that coming to Jesus is not as effective as believing in him. The one who comes to him shall not hunger, but those who believe shall not thirst ever. The world umquam is added because coming to him is not enough to be satisfied forever in eternity; one must also believe.
{6:36} Sed dixi vobis quia et vidistis me, et non creditis.
{6:36} But I say to you, that even though you have seen me, you do not believe.
{6:37} Omne quod dat mihi Pater, ad me veniet: et eum, qui venit ad me, non eiiciam foras:
{6:37} All that the Father gives to me shall come to me. And whoever comes to me, I will not cast out.
{6:38} quia descendi de cælo, non ut faciam voluntatem meam, sed voluntatem eius, qui misit me.
{6:38} For I descended from heaven, not to do my own will, but the will of him who sent me.
{6:39} Hæc est autem voluntas eius, qui misit me, Patris: ut omne, quod dedit mihi, non perdam ex eo, sed resuscitem illud in novissimo die.
{6:39} Yet this is the will of the Father who sent me: that I should lose nothing out of all that he has given to me, but that I should raise them up on the last day.
{6:40} Hæc est autem voluntas Patris mei, qui misit me: ut omnis, qui videt Filium, et credit in eum, habeat vitam æternam, et ego resuscitabo eum in novissimo die.
{6:40} So then, this is the will of my Father who sent me: that everyone who sees the Son and believes in him may have eternal life, and I will raise him up on the last day.”
{6:41} Murmurabant ergo Iudæi de illo, quia dixisset: Ego sum panis vivus, qui de cælo descendi,
{6:41} Therefore, the Jews murmured about him, because he had said: “I am the living bread, who descended from heaven.”
~ The verb ‘descendi’ is here first person singular perfect active indicative, not infinitive, because the phrase ‘Ego sum’ (I am) in effect makes the word ‘qui’ (who) first person singular.
{6:42} et dicebant: Nonne hic est Iesus filius Ioseph, cuius nos novimus patrem, et matrem? Quomodo ergo dicit hic: Quia de cælo descendi?
{6:42} And they said: “Is this not Jesus, the son of Joseph, whose father and mother we know? Then how can he say: ‘For I descended from heaven?’ ”
{6:43} Respondit ergo Iesus, et dixit eis: Nolite murmurare in invicem:
{6:43} And so Jesus responded and said to them: “Do not choose to murmur among yourselves.
{6:44} nemo potest venire ad me, nisi Pater, qui misit me, traxerit eum: et ego resuscitabo eum in novissimo die.
{6:44} No one is able to come to me, unless the Father, who has sent me, has drawn him. And I will raise him up on the last day.
{6:45} Est scriptum in Prophetis: Et erunt omnes docibiles Dei. Omnis, qui audivit a Patre, et didicit, venit ad me.
{6:45} It has been written in the Prophets: ‘And they shall all be taught by God.’ Everyone who has listened and learned from the Father comes to me.
~ The use of the word ‘docibiles’ here is unusual. It could also be translated as ‘And they shall all be students of God.’
{6:46} Non quia Patrem vidit quisquam, nisi is, qui est a Deo, hic vidit Patrem.
{6:46} Not that anyone has seen the Father, except he who is from God; this one has seen the Father.
{6:47} Amen, amen dico vobis: Qui credit in me, habet vitam æternam.
{6:47} Amen, amen, I say to you, whoever believes in me has eternal life.
{6:48} Ego sum panis vitæ.
{6:48} I am the bread of life.
{6:49} Patres vestri manducaverunt manna in deserto, et mortui sunt.
{6:49} Your fathers ate manna in the desert, and they died.
{6:50} Hic est panis de cælo descendens: ut si quis ex ipso manducaverit, non moriatur.
{6:50} This is the bread which descends from heaven, so that if anyone will eat from it, he may not die.
{6:51} Ego sum panis vivus, qui de cælo descendi.
{6:51} I am the living bread, who descended from heaven.
{6:52} Si quis manducaverit ex hoc pane, vivet in æternum: et panis, quem ego dabo, caro mea est pro mundi vita.
{6:52} If anyone eats from this bread, he shall live in eternity. And the bread that I will give is my flesh, for the life of the world.”
{6:53} Litigabant ergo Iudæi ad invicem, dicentes: Quomodo potest hic nobis carnem suam dare ad manducandum?
{6:53} Therefore, the Jews debated among themselves, saying, “How can this man give us his flesh to eat?”
{6:54} Dixit ergo eis Iesus: Amen, amen dico vobis: Nisi manducaveritis carnem Filii hominis, et biberitis eius sanguinem, non habebitis vitam in vobis.
{6:54} And so, Jesus said to them: “Amen, amen, I say to you, unless you eat the flesh of the Son of man and drink his blood, you will not have life in you.
{6:55} Qui manducat meam carnem, et bibit meum sanguinem, habet vitam æternam: et ego resuscitabo eum in novissimo die.
{6:55} Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day.
{6:56} Caro enim mea, vere est cibus: et sanguis meus, vere est potus.
{6:56} For my flesh is true food, and my blood is true drink.
{6:57} Qui manducat meam carnem, et bibit meum sanguinem, in me manet, et ego in illo.
{6:57} Whoever eats my flesh and drinks my blood abides in me, and I in him.
{6:58} Sicut misit me vivens Pater, et ego vivo propter Patrem: et qui manducat me, et ipse vivet propter me.
{6:58} Just as the living Father has sent me and I live because of the Father, so also whoever eats me, the same shall live because of me.
{6:59} Hic est panis, qui de cælo descendit. Non sicut manducaverunt patres vestri manna, et mortui sunt. Qui manducat hunc panem, vivet in æternum.
{6:59} This is the bread that descends from heaven. It is not like the manna that your fathers ate, for they died. Whoever eats this bread shall live forever.”
{6:60} Hæc dixit in synagoga docens in Capharnaum.
{6:60} He said these things when he was teaching in the synagogue at Capernaum.
{6:61} Multi ergo audientes ex discipulis eius, dixerunt: Durus est hic sermo, et quis potest eum audire?
{6:61} Therefore, many of his disciples, upon hearing this, said: “This saying is difficult,” and, “Who is able to listen to it?”
{6:62} Sciens autem Iesus apud semetipsum quia murmurarent de hoc discipuli eius, dixit eis: Hoc vos scandalizat?
{6:62} But Jesus, knowing within himself that his disciples were murmuring about this, said to them: “Does this offend you?
{6:63} Si ergo videritis Filium hominis ascendentem ubi erat prius?
{6:63} Then what if you were to see the Son of man ascending to where he was before?
{6:64} Spiritus est, qui vivificat: caro non prodest quidquam. Verba, quæ ego locutus sum vobis, spiritus et vita sunt.
{6:64} It is the Spirit who gives life. The flesh does not offer anything of benefit. The words that I have spoken to you are spirit and life.
~ Without the grace and cooperation of the Holy Spirit, the Eucharist will not benefit those who receive it. The graces that come from receiving the Eucharist are received by a response to the graces of the Spirit, who gives life through the Eucharist.
{6:65} Sed sunt quidam ex vobis, qui non credunt. Sciebat enim ab initio Iesus qui essent non credentes, et quis traditurus esset eum.
{6:65} But there are some among you who do not believe.” For Jesus knew from the beginning who were unbelieving and which one would betray him.
{6:66} Et dicebat: Propterea dixi vobis, quia nemo potest venire ad me, nisi fuerit ei datum a Patre meo.
{6:66} And so he said, “For this reason, I said to you that no one is able to come to me, unless it has been given to him by my Father.”
{6:67} Ex hoc multi discipulorum eius abierunt retro: et iam non cum illo ambulabant.
{6:67} After this, many of his disciples went back, and they no longer walked with him.
{6:68} Dixit ergo Iesus ad duodecim: Numquid et vos vultis abire?
{6:68} Therefore, Jesus said to the twelve, “Do you also want to go away?”
{6:69} Respondit ergo ei Simon Petrus: Domine, ad quem ibimus? Verba vitæ æternæ habes.
{6:69} Then Simon Peter answered him: “Lord, to whom would we go? You have the words of eternal life.
{6:70} Et nos credidimus, et cognovimus quia tu es Christus Filius Dei.
{6:70} And we have believed, and we recognize that you are the Christ, the Son of God.”
{6:71} Respondit eis Iesus: Nonne ego vos duodecim elegi: et ex vobis unus diabolus est?
{6:71} Jesus answered them: “Have I not chosen you twelve? And yet one among you is a devil.”
{6:72} Dicebat autem Iudam Simonis Iscariotem: hic enim erat traditurus eum, cum esset unus ex duodecim.
{6:72} Now he was speaking about Judas Iscariot, the son of Simon. For this one, even though he was one of the twelve, was about to betray him.
{7:1} Post hæc autem ambulabat Iesus in Galilæam, non enim volebat in Iudæam ambulare: quia quærebant eum Iudæi interficere.
{7:1} Then, after these things, Jesus was walking in Galilee. For he was not willing to walk in Judea, because the Jews were seeking to kill him.
{7:2} Erat autem in proximo dies festus Iudæorum, Scenopegia.
{7:2} Now the feast day of the Jews, the Feast of Tabernacles, was near.
{7:3} Dixerunt autem ad eum fratres eius: Transi hinc, et vade in Iudæam, ut et discipuli tui videant opera tua, quæ facis.
{7:3} And his brothers said to him: “Move away from here and go into Judea, so that your disciples there may also see your works that you do.
{7:4} Nemo quippe in occulto quid facit, et quærit ipse in palam esse: si hæc facis, manifesta teipsum mundo.
{7:4} Of course, no one does anything in secret, but he himself seeks to be in the public view. Since you do these things, manifest yourself to the world.”
{7:5} Neque enim fratres eius credebant in eum.
{7:5} For neither did his brothers believe in him.
{7:6} Dicit ergo eis Iesus: Tempus meum nondum advenit: tempus autem vestrum semper est paratum.
{7:6} Therefore, Jesus said to them: “My time has not yet come; but your time is always at hand.
{7:7} Non potest mundus odisse vos: me autem odit: quia ego testimonium perhibeo de illo quod opera eius mala sunt.
{7:7} The world cannot hate you. But it hates me, because I offer testimony about it, that its works are evil.
{7:8} Vos ascendite ad diem festum hunc, ego autem non ascendo ad diem festum istum: quia meum tempus nondum impletum est.
{7:8} You may go up to this feast day. But I am not going up to this feast day, because my time has not yet been fulfilled.”
{7:9} Hæc cum dixisset, ipse mansit in Galilæa.
{7:9} When he had said these things, he himself remained in Galilee.
{7:10} Ut autem ascenderunt fratres eius, tunc et ipse ascendit ad diem festum non manifeste, sed quasi in occulto.
{7:10} But after his brothers went up, then he also went up to the feast day, not openly, but as if in secret.
{7:11} Iudæi ergo quærebant eum in die festo, et dicebant: Ubi est ille?
{7:11} Therefore, the Jews were seeking him on the feast day, and they were saying, “Where is he?”
{7:12} Et murmur multum erat in turba de eo. Quidam enim dicebant: Quia bonus est. Alii autem dicebant: Non, sed seducit turbas.
{7:12} And there was much murmuring in the crowd concerning him. For certain ones were saying, “He is good.” But others were saying, “No, for he seduces the crowds.”
{7:13} Nemo tamen palam loquebatur de illo propter metum Iudæorum.
{7:13} Yet no one was speaking openly about him, out of fear of the Jews.
{7:14} Iam autem die festo mediante, ascendit Iesus in templum, et docebat.
{7:14} Then, about the middle of the feast, Jesus ascended into the temple, and he was teaching.
{7:15} Et mirabantur Iudæi, dicentes: Quomodo hic litteras scit, cum non didicerit?
{7:15} And the Jews wondered, saying: “How does this one know letters, though he has not been taught?”
{7:16} Respondit eis Iesus, et dixit: Mea doctrina non est mea, sed eius, qui misit me.
{7:16} Jesus responded to them and said: “My doctrine is not of me, but of him who sent me.
{7:17} Si quis voluerit voluntatem eius facere: cognoscet de doctrina, utrum ex Deo sit, an ego a me ipso loquar.
{7:17} If anyone has chosen to do his will, then he will realize, about the doctrine, whether it is from God, or whether I am speaking from myself.
{7:18} Qui a semetipso loquitur, gloriam propriam quærit. Qui autem quærit gloriam eius, qui misit eum, hic verax est, et iniustitia in illo non est.
{7:18} Whoever speaks from himself seeks his own glory. But whoever seeks the glory of him who sent him, this one is true, and injustice is not in him.
{7:19} Nonne Moyses dedit vobis legem: et nemo ex vobis facit legem?
{7:19} Did not Moses give you the law? And yet not one among you keeps the law!
{7:20} Quid me quæritis interficere? Respondit turba, et dixit: Dæmonium habes: quis te quæret interficere?
{7:20} Why are you seeking to kill me?” The crowd responded and said: “You must have a demon. Who is seeking to kill you?”
{7:21} Respondit Iesus, et dixit eis: Unum opus feci, et omnes miramini:
{7:21} Jesus responded and said to them: “One work have I done, and you all wonder.
{7:22} Propterea Moyses dedit vobis circumcisionem: (non quia ex Moyse est, sed ex patribus) et in Sabbato circumciditis hominem.
{7:22} For Moses gave you circumcision, (not that it is of Moses, but of the fathers) and on the Sabbath you circumcise a man.
{7:23} Si circumcisionem accipit homo in Sabbato, ut non solvatur lex Moysi: mihi indignamini quia totum hominem sanum feci in Sabbato?
{7:23} If a man can receive circumcision on the Sabbath, so that the law of Moses may not be broken, why are you indignant toward me, because I have made a man whole on the Sabbath?
{7:24} Nolite iudicare secundum faciem, sed iustum iudicium iudicate.
{7:24} Do not judge according to appearances, but instead judge a just judgment.”
{7:25} Dicebant ergo quidam ex Ierosolymis: Nonne hic est, quem quærunt interficere?
{7:25} Therefore, some of those from Jerusalem said: “Is he not the one whom they are seeking to kill?
{7:26} Et ecce palam loquitur, et nihil ei dicunt. Numquid vere cognoverunt principes quia hic est Christus?
{7:26} And behold, he is speaking openly, and they say nothing to him. Could the leaders have decided that it is true this one is the Christ?
{7:27} Sed hunc scimus unde sit: Christus autem cum venerit, nemo scit unde sit.
{7:27} But we know him and where he is from. And when the Christ has arrived, no one will know where he is from.”
{7:28} Clamabat ergo Iesus in templo docens, et dicens: Et me scitis, et unde sim scitis: et a me ipso non veni, sed est verus, qui misit me, quem vos nescitis.
{7:28} Therefore, Jesus cried out in the temple, teaching and saying: “You know me, and you also know where I am from. And I have not arrived of myself, but he who sent me is true, and him you do not know.
{7:29} Ego scio eum: quia ab ipso sum, et ipse me misit.
{7:29} I know him. For I am from him, and he has sent me.”
{7:30} Quærebant ergo eum apprehendere: et nemo misit in illum manus, quia nondum venerat hora eius.
{7:30} Therefore, they were seeking to apprehend him, and yet no one laid hands on him, because his hour had not yet come.
{7:31} De turba autem multi crediderunt in eum, et dicebant: Christus cum venerit, numquid plura signa faciet quam quæ hic facit?
{7:31} But many among the crowd believed in him, and they were saying, “When the Christ arrives, will he perform more signs than this man does?”
{7:32} Audierunt Pharisæi turbam murmurantem de illo hæc: et miserunt principes, et Pharisæi ministros ut apprehenderent eum.
{7:32} The Pharisees heard the crowd murmuring these things about him. And the leaders and the Pharisees sent attendants to apprehend him.
{7:33} Dixit ergo eis Iesus: Adhuc modicum tempus vobiscum sum: et vado ad eum, qui me misit.
{7:33} Therefore, Jesus said to them: “For a brief time, I am still with you, and then I am going to him who sent me.
{7:34} Quæretis me, et non invenietis: et ubi ego sum, vos non potestis venire.
{7:34} You shall seek me, and you will not find me. And where I am, you are not able to go.”
{7:35} Dixerunt ergo Iudæi ad semetipsos: Quo hic iturus est, quia non inveniemus eum? Numquid in dispersionem Gentium iturus est, et docturus Gentes?
{7:35} And so the Jews said among themselves: “Where is this place to which he will go, such that we will not find him? Will he go to those dispersed among the Gentiles and teach the Gentiles?
{7:36} Quis est hic sermo, quem dixit: Quæretis me, et non invenietis: et ubi sum ego, vos non potestis venire?
{7:36} What is this word that he spoke, ‘You will seek me and you will not find me; and where I am, you are not able to go?’ ”
{7:37} In novissimo autem die magno festivitatis stabat Iesus, et clamabat, dicens: Si quis sitit, veniat ad me, et bibat.
{7:37} Then, on the last great day of the feast, Jesus was standing and crying out, saying: “If anyone thirsts, let him come to me and drink:
{7:38} Qui credit in me, sicut dicit Scriptura, flumina de ventre eius fluent aquæ vivæ.
{7:38} whoever believes in me, just as Scripture says, ‘From his chest shall flow rivers of living water.’ ”
~ The word ‘ventre’ is a general term in Latin used to refer to the inner organs, or the inner parts of the body. It is used metaphorically in many instances. It can be properly translated as ‘belly’ or ‘heart’ or ‘inner self’ or ‘chest.’ In this case, the living waters that flow from Christ’s chest, flow from the wound in his side. This event is a living symbol of the graces that flow from the Sacraments.
{7:39} Hoc autem dixit de Spiritu, quem accepturi erant credentes in eum: nondum enim erat Spiritus datus, quia Iesus nondum erat glorificatus.
{7:39} Now he said this about the Spirit, which those who believe in him would soon be receiving. For the Spirit had not yet been given, because Jesus had not yet been glorified.
{7:40} Ex illa ergo turba cum audissent hos sermones eius, dicebant: Hic est vere Propheta.
{7:40} Therefore, some from that crowd, when they had heard these words of his, were saying, “This one truly is the Prophet.”
{7:41} Alii dicebant: Hic est Christus. Quidam autem dicebant: Numquid a Galilæa venit Christus?
{7:41} Others were saying, “He is the Christ.” Yet certain ones were saying: “Does the Christ come from Galilee?
{7:42} Nonne Scriptura dicit: Quia ex semine David, et de Bethlehem castello, ubi erat David, venit Christus?
{7:42} Does Scripture not say that the Christ comes from the offspring of David and from Bethlehem, the town where David was?”
{7:43} Dissensio itaque facta est in turba propter eum.
{7:43} And so there arose a dissension among the multitude because of him.
{7:44} Quidam autem ex ipsis volebant apprehendere eum: sed nemo misit super eum manus.
{7:44} Now certain ones among them wanted to apprehend him, but no one laid hands upon him.
{7:45} Venerunt ergo ministri ad Pontifices, et Pharisæos. Et dixerunt eis illi: Quare non adduxistis illum?
{7:45} Therefore, the attendants went to the high priests and the Pharisees. And they said to them, “Why have you not brought him?”
~ The word ‘Pontifices’ is the plural of ‘Pontifex,’ which means high priest. The word is used in the plural because there was one high priest, plus a former high priest who had been deposed by the Romans. But both wielded authority over the Jews, because the position of high priest was supposed to be for life.
{7:46} Responderunt ministri: Numquam sic locutus est homo, sicut hic homo.
{7:46} The attendants responded, “Never has a man spoken like this man.”
{7:47} Responderunt ergo eis Pharisæi: Numquid et vos seducti estis?
{7:47} And so the Pharisees answered them: “Have you also been seduced?
{7:48} Numquid ex principibus aliquis credidit in eum, aut ex Pharisæis?
{7:48} Have any of the leaders believed in him, or any of the Pharisees?
{7:49} Sed turba hæc, quæ non novit legem, maledicti sunt.
{7:49} But this crowd, which does not know the law, they are accursed.”
{7:50} Dixit Nicodemus ad eos, ille, qui venit ad eum nocte, qui unus erat ex ipsis:
{7:50} Nicodemus, the one who came to him by night and who was one of them, said to them,
{7:51} Numquid lex nostra iudicat hominem, nisi prius audierit ab ipso, et cognoverit quid faciat?
{7:51} “Does our law judge a man, unless it has first heard him and has known what he has done?”
{7:52} Responderunt, et dixerunt ei: Numquid et tu Galilæus es? Scrutare Scripturas, et vide quia a Galilæa propheta non surgit.
{7:52} They responded and said to him: “Are you also a Galilean? Study the Scriptures, and see that a prophet does not arise from Galilee.”
{7:53} Et reversi sunt unusquisque in domum suam.
{7:53} And each one returned to his own house.
{8:1} Iesus autem perrexit in montem Oliveti:
{8:1} But Jesus continued on to the Mount of Olives.
{8:2} et diluculo iterum venit in templum, et omnis populus venit ad eum, et sedens docebat eos.
{8:2} And early in the morning, he went again to the temple; and all the people came to him. And sitting down, he taught them.
{8:3} Adducunt autem scribæ, et Pharisæi mulierem in adulterio deprehensam: et statuerunt eam in medio,
{8:3} Now the scribes and Pharisees brought forward a woman caught in adultery, and they stood her in front of them.
{8:4} et dixerunt ei: Magister, hæc mulier modo deprehensa est in adulterio.
{8:4} And they said to him: “Teacher, this woman was just now caught in adultery.
{8:5} In lege autem Moyses mandavit nobis huiusmodi lapidare. Tu ergo quid dicis?
{8:5} And in the law, Moses commanded us to stone such a one. Therefore, what do you say?”
{8:6} Hoc autem dicebant tentantes eum, ut possent accusare eum. Iesus autem inclinans se deorsum, digito scribebat in terra.
{8:6} But they were saying this to test him, so that they might be able to accuse him. Then Jesus bent down and wrote with his finger on the earth.
{8:7} Cum ergo perseverarent interrogantes eum, erexit se, et dixit eis: Qui sine peccato est vestrum, primus in illam lapidem mittat.
{8:7} And then, when they persevered in questioning him, he stood upright and said to them, “Let whoever is without sin among you be the first to cast a stone at her.”
{8:8} Et iterum se inclinans, scribebat in terra.
{8:8} And bending down again, he wrote on the earth.
~ Jesus wrote on the earth with his finger because the ten commandments were written on tablets of stone from the earth with the finger of God. This woman broke one of the ten commandments. Jesus wrote twice on the ground symbolizing the two new commandments, to love God and love neighbor.
{8:9} Audientes autem unus post unum exibant, incipientes a senioribus: et remansit solus Iesus, et mulier in medio stans.
{8:9} But upon hearing this, they went away, one by one, beginning with the eldest. And Jesus alone remained, with the woman standing in front of him.
{8:10} Erigens autem se Iesus, dixit ei: Mulier, ubi sunt, qui te accusabant? Nemo te condemnavit?
{8:10} Then Jesus, raising himself up, said to her: “Woman, where are those who accused you? Has no one condemned you?”
{8:11} Quæ dixit: Nemo, Domine. Dixit autem Iesus: Nec ego te condemnabo: Vade, et iam amplius noli peccare.
{8:11} And she said, “No one, Lord.” Then Jesus said: “Neither will I condemn you. Go, and now do not choose to sin anymore.”
{8:12} Iterum ergo locutus est eis Iesus, dicens: Ego sum lux mundi: qui sequitur me, non ambulat in tenebris, sed habebit lumen vitæ.
{8:12} Then Jesus spoke to them again, saying: “I am the light of the world. Whoever follows me does not walk in darkness, but shall have the light of life.”
{8:13} Dixerunt ergo ei Pharisæi: Tu de teipso testimonium perhibes: testimonium tuum non est verum.
{8:13} And so the Pharisees said to him, “You offer testimony about yourself; your testimony is not true.”
{8:14} Respondit Iesus, et dixit eis: Et si ego testimonium perhibeo de meipso, verum est testimonium meum: quia scio unde veni, et quo vado: vos autem nescitis unde venio, aut quo vado.
{8:14} Jesus responded and said to them: “Even though I offer testimony about myself, my testimony is true, for I know where I came from and where I am going.
{8:15} Vos secundum carnem iudicatis: ego non iudico quemquam:
{8:15} You judge according to the flesh. I do not judge anyone.
{8:16} et si iudico ego, iudicium meum verum est, quia solus non sum: sed ego, et qui misit me, Pater.
{8:16} And when I do judge, my judgment is true. For I am not alone, but it is I and he who sent me: the Father.
{8:17} Et in lege vestra scriptum est, quia duorum hominum testimonium verum est.
{8:17} And it is written in your law that the testimony of two men is true.
{8:18} Ego sum, qui testimonium perhibeo de me ipso: et testimonium perhibet de me, qui misit me, Pater.
{8:18} I am one who offers testimony about myself, and the Father who sent me offers testimony about me.”
{8:19} Dicebant ergo ei: Ubi est Pater tuus? Respondit Iesus: Neque me scitis, neque Patrem meum: si me sciretis, forsitan et Patrem meum sciretis.
{8:19} Therefore, they said to him, “Where is your Father?” Jesus answered: “You know neither me, nor my Father. If you did know me, perhaps you would know my Father also.”
{8:20} Hæc verba locutus est Iesus in gazophylacio, docens in templo: et nemo apprehendit eum, quia necdum venerat hora eius.
{8:20} Jesus spoke these words at the treasury, while teaching in the temple. And no one apprehended him, because his hour had not yet come.
{8:21} Dixit ergo iterum eis Iesus: Ego vado, et quæretis me, et in peccato vestro moriemini. Quo ego vado, vos non potestis venire.
{8:21} Therefore, Jesus again spoke to them: “I am going, and you shall seek me. And you will die in your sin. Where I am going, you are not able to go.”
{8:22} Dicebant ergo Iudæi: Numquid interficiet semetipsum, quia dixit: Quo ego vado, vos non potestis venire?
{8:22} And so the Jews said, “Is he going to kill himself, for he said: ‘Where I am going, you are not able to go?’ ”
{8:23} Et dicebat eis: Vos de deorsum estis, ego de supernis sum. Vos de mundo hoc estis, ego non sum de hoc mundo.
{8:23} And he said to them: “You are from below. I am from above. You are of this world. I am not of this world.
{8:24} Dixi ergo vobis quia moriemini in peccatis vestris: si enim non credideritis quia ego sum, moriemini in peccato vestro.
{8:24} Therefore, I said to you, that you will die in your sins. For if you will not believe that I am, you will die in your sin.”
{8:25} Dicebant ergo ei: Tu quis es? Dixit eis Iesus: Principium, qui et loquor vobis.
{8:25} And so they said to him, “Who are you?” Jesus said to them: “The Beginning, who is also speaking to you.
{8:26} Multa habeo de vobis loqui, et iudicare. Sed qui me misit, verax est: et ego quæ audivi ab eo, hæc loquor in mundo.
{8:26} I have much to say about you and to judge. But he who sent me is true. And what I have heard from him, this I speak within the world.”
{8:27} Et non cognoverunt quia Patrem eius dicebat Deum.
{8:27} And they did not realize that he was calling God his Father.
{8:28} Dixit ergo eis Iesus: Cum exaltaveritis Filium hominis, tunc cognoscetis quia ego sum, et a meipso facio nihil, sed sicut docuit me Pater, hæc loquor:
{8:28} And so Jesus said to them: “When you will have lifted up the Son of man, then you shall realize that I am, and that I do nothing of myself, but just as the Father has taught me, so do I speak.
{8:29} et qui me misit, mecum est, et non reliquit me solum: quia ego quæ placita sunt ei, facio semper.
{8:29} And he who sent me is with me, and he has not abandoned me alone. For I always do what is pleasing to him.”
{8:30} Hæc illo loquente, multi crediderunt in eum.
{8:30} As he was speaking these things, many believed in him.
{8:31} Dicebat ergo Iesus ad eos, qui crediderunt ei, Iudæos: Si vos manseritis in sermone meo, vere discipuli mei eritis:
{8:31} Therefore, Jesus said to those Jews who believed in him: “If you will abide in my word, you will truly be my disciples.
{8:32} et cognoscetis veritatem, et veritas liberabit vos.
{8:32} And you shall know the truth, and the truth shall set you free.”
{8:33} Responderunt ei: Semen Abrahæ sumus, et nemini servivimus umquam: quomodo tu dicis: Liberi eritis?
{8:33} They answered him: “We are the offspring of Abraham, and we have never been a slave to anyone. How can you say, ‘You shall be set free?’ ”
{8:34} Respondit eis Iesus: Amen, amen dico vobis: quia omnis, qui facit peccatum, servus est peccati.
{8:34} Jesus answered them: “Amen, amen, I say to you, that everyone who commits sin is a slave of sin.
{8:35} Servus autem non manet in domo in æternum: Filius autem manet in æternum.
{8:35} Now the slave does not abide in the house for eternity. Yet the Son does abide in eternity.
{8:36} Si ergo vos Filius liberaverit, vere liberi eritis.
{8:36} Therefore, if the Son has set you free, then you will truly be free.
{8:37} Scio quia filii Abrahæ estis: sed quæritis me interficere, quia sermo meus non capit in vobis.
{8:37} I know that you are sons of Abraham. But you are seeking to kill me, because my word has not taken hold in you.
{8:38} Ego quod vidi apud Patrem meum, loquor: et vos quæ vidistis apud patrem vestrum, facitis.
{8:38} I speak what I have seen with my Father. And you do what you have seen with your father.”
{8:39} Responderunt, et dixerunt ei: Pater noster Abraham est. Dicit eis Iesus: Si filii Abrahæ estis, opera Abrahæ facite.
{8:39} They responded and said to him, “Abraham is our father.” Jesus said to them: “If you are the sons of Abraham, then do the works of Abraham.
{8:40} Nunc autem quæritis me interficere, hominem, qui veritatem vobis locutus sum, quam audivi a Deo: hoc Abraham non fecit.
{8:40} But now you are seeking to kill me, a man who has spoken the truth to you, which I have heard from God. This is not what Abraham did.
{8:41} Vos facitis opera patris vestri. Dixerunt itaque ei: Nos ex fornicatione non sumus nati: unum patrem habemus Deum.
{8:41} You do the works of your father.” Therefore, they said to him: “We were not born out of fornication. We have one father: God.”
{8:42} Dixit ergo eis Iesus: Si Deus pater vester esset: diligeretis utique et me. Ego enim ex Deo processi, et veni: neque enim a me ipso veni, sed ille me misit.
{8:42} Then Jesus said to them: “If God were your father, certainly you would love me. For I proceeded and came from God. For I did not come from myself, but he sent me.
{8:43} Quare loquelam meam non cognoscitis? Quia non potestis audire sermonem meum.
{8:43} Why do you not recognize my speech? It is because you are not able to hear my word.
{8:44} Vos ex patre diabolo estis: et desideria patris vestri vultis facere. Ille homicida erat ab initio, et in veritate non stetit: quia non est veritas in eo: cum loquitur mendacium, ex propriis loquitur, quia mendax est, et pater eius.
{8:44} You are of your father, the devil. And you will carry out the desires of your father. He was a murderer from the beginning. And he did not stand in the truth, because the truth is not in him. When he speaks a lie, he speaks it from his own self. For he is a liar, and the father of lies.
{8:45} Ego autem si veritatem dico, non creditis mihi.
{8:45} But if I speak the truth, you do not believe me.
{8:46} Quis ex vobis arguet me de peccato? Si veritatem dico vobis, quare non creditis mihi?
{8:46} Which of you can convict me of sin? If I speak the truth to you, why do you not believe me?
{8:47} Qui ex Deo est, verba Dei audit. Propterea vos non auditis, quia ex Deo non estis.
{8:47} Whoever is of God, hears the words of God. For this reason, you do not hear them: because you are not of God.”
{8:48} Responderunt ergo Iudæi, et dixerunt ei: Nonne bene dicimus nos quia Samaritanus es tu, et dæmonium habes?
{8:48} Therefore, the Jews responded and said to him, “Are we not correct in saying that you are a Samaritan, and that you have a demon?”
{8:49} Respondit Iesus: Ego dæmonium non habeo: sed honorifico Patrem meum, et vos inhonorastis me.
{8:49} Jesus responded: “I do not have a demon. But I honor my Father, and you have dishonored me.
{8:50} Ego autem non quæro gloriam meam: est qui quærat, et iudicet.
{8:50} But I am not seeking my own glory. There is One who seeks and judges.
{8:51} Amen, amen dico vobis: si quis sermonem meum servaverit, mortem non videbit in æternum.
{8:51} Amen, amen, I say to you, if anyone will have kept my word, he will not see death for eternity.”
{8:52} Dixerunt ergo Iudæi: Nunc cognovimus quia dæmonium habes. Abraham mortuus est, et Prophetæ: et tu dicis: Si quis sermonem meum servaverit, non gustabit mortem in æternum.
{8:52} Therefore, the Jews said: “Now we know that you have a demon. Abraham is dead, and the Prophets; and yet you say, ‘If anyone will have kept my word, he shall not taste death for eternity.’
{8:53} Numquid tu maior es patre nostro Abraham, qui mortuus est? et Prophetæ mortui sunt. Quem te ipsum facis?
{8:53} Are you greater than our father Abraham, who is dead? And the prophets are dead. So who do you make yourself to be?”
{8:54} Respondit Iesus: Si ego glorifico me ipsum, gloria mea nihil est: est Pater meus, qui glorificat me, quem vos dicitis quia Deus vester est.
{8:54} Jesus responded: “If I glorify myself, my glory is nothing. It is my Father who glorifies me. And you say about him that he is your God.
{8:55} Et non cognovistis eum: ego autem novi eum: Et si dixero quia non scio eum, ero similis vobis, mendax. Sed scio eum, et sermonem eius servo.
{8:55} And yet you have not known him. But I know him. And if I were to say that I do not know him, then I would be like you, a liar. But I know him, and I keep his word.
{8:56} Abraham pater vester exultavit ut videret diem meum: vidit, et gavisus est.
{8:56} Abraham, your father, rejoiced that he might see my day; he saw it and was glad.”
{8:57} Dixerunt ergo Iudæi ad eum: Quinquaginta annos nondum habes, et Abraham vidisti?
{8:57} And so the Jews said to him, “You have not yet reached fifty years, and you have seen Abraham?”
{8:58} Dixit eis Iesus: Amen, amen dico vobis, antequam Abraham fieret, ego sum.
{8:58} Jesus said to them, “Amen, amen, I say to you, before Abraham was made, I am.”
{8:59} Tulerunt ergo lapides, ut iacerent in eum: Iesus autem abscondit se, et exivit de templo.
{8:59} Therefore, they took up stones to cast at him. But Jesus hid himself, and he departed from the temple.
{9:1} Et præteriens Iesus vidit hominem cæcum a nativitate:
{9:1} And Jesus, while passing by, saw a man blind from birth.
{9:2} et interrogaverunt eum discipuli eius: Rabbi, quis peccavit, hic, aut parentes eius, ut cæcus nasceretur?
{9:2} And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he would be born blind?”
{9:3} Respondit Iesus: Neque hic peccavit, neque parentes eius: sed ut manifestentur opera Dei in illo.
{9:3} Jesus responded: “Neither this man nor his parents sinned, but it was so that the works of God would be made manifest in him.
{9:4} Me oportet operari opera eius, qui misit me, donec dies est: venit nox, quando nemo potest operari.
{9:4} I must work the works of him who sent me, while it is day: the night is coming, when no one is able to work.
{9:5} Quamdiu sum in mundo, lux sum mundi.
{9:5} As long as I am in the world, I am the light of the world.”
{9:6} Hæc cum dixisset, expuit in terram, et fecit lutum ex sputo, et linivit lutum super oculos eius,
{9:6} When he had said these things, he spat on the ground, and he made clay from the spittle, and he smeared the clay over his eyes.
{9:7} et dixit ei: Vade, lava in natatoria Siloe (quod interpretatur Missus.) Abiit ergo, et lavit, et venit videns.
{9:7} And he said to him: “Go, wash in the pool of Siloam” (which is translated as: one who has been sent). Therefore, he went away and washed, and he returned, seeing.
{9:8} Itaque vicini, et qui viderant eum prius quia mendicus erat, dicebant: Nonne hic est, qui sedebat, et mendicabat? Alii dicebant: Quia hic est.
{9:8} And so the bystanders and those who had seen him before, when he was a beggar, said, “Is this not the one who was sitting and begging?” Some said, “This is he.”
~ In this context, ‘vicini’ is not ‘neighbors’ but ‘those standing near,’ or ‘bystanders.’
{9:9} Alii autem: Nequaquam, sed similis est ei. Ille vero dicebat: Quia ego sum.
{9:9} But others said, “Certainly not, but he is similar to him.” Yet truly, he himself said, “I am he.”
{9:10} Dicebant ergo ei: Quomodo aperti sunt tibi oculi?
{9:10} Therefore, they said to him, “How were your eyes opened?”
{9:11} Respondit: Ille homo, qui dicitur Iesus, lutum fecit: et unxit oculos meos, et dixit mihi: Vade ad natatoria Siloe, et lava. Et abii, et lavi, et video.
{9:11} He responded: “That man who is called Jesus made clay, and he anointed my eyes and said to me, ‘Go to the pool of Siloam and wash.’ And I went, and I washed, and I see.”
~ The phrasing of this last part, ‘Et abii, et lavi, et video,’ sounds as if it might have been originally spoken in Latin. Perhaps this man spoke Latin, rather than the more common Aramaic. As a blind man, he would have been considered to be blind as a punishment for sin, and would therefore be excluded from being taught by the Jewish priests. So he would not have learned much Hebrew. Being excluded, to some extent, from Jewish society, he may have favored Latin as his spoken language. His other quoted words also sound very natural in Latin.
{9:12} Et dixerunt ei: Ubi est ille? Ait: Nescio.
{9:12} And they said to him, “Where is he?” He said, “I do not know.”
{9:13} Adducunt eum ad Pharisæos, qui cæcus fuerat.
{9:13} They brought the one who had been blind to the Pharisees.
{9:14} Erat autem Sabbatum quando lutum fecit Iesus, et aperuit oculos eius.
{9:14} Now it was the Sabbath, when Jesus made the clay and opened his eyes.
{9:15} Iterum ergo interrogabant eum Pharisæi quomodo vidisset. Ille autem dixit eis: Lutum mihi posuit super oculos, et lavi, et video.
{9:15} Therefore, again the Pharisees questioned him as to how he had seen. And he said to them, “He placed clay over my eyes, and I washed, and I see.”
{9:16} Dicebant ergo ex Pharisæis quidam: Non est hic homo a Deo, qui Sabbatum non custodit. Alii autem dicebant: Quomodo potest homo peccator hæc signa facere? Et schisma erat inter eos.
{9:16} And so certain Pharisees said: “This man, who does not keep the Sabbath, is not from God.” But others said, “How could a sinful man accomplish these signs?” And there was a schism among them.
{9:17} Dicunt ergo cæco iterum: Tu quid dicis de illo, qui aperuit oculos tuos? Ille autem dixit: Quia Propheta est.
{9:17} Therefore, they spoke again to the blind man, “What do you say about him who opened your eyes?” Then he said, “He is a Prophet.”
{9:18} Non crediderunt ergo Iudæi de illo, quia cæcus fuisset et vidisset, donec vocaverunt parentes eius, qui viderat:
{9:18} Therefore, the Jews did not believe, about him, that he had been blind and had seen, until they called the parents of him who had seen.
{9:19} et interrogaverunt eos, dicentes: Hic est filius vester, quem vos dicitis quia cæcus natus est? Quomodo ergo nunc videt?
{9:19} And they questioned them, saying: “Is this your son, whom you say was born blind? Then how is it that he now sees?”
{9:20} Responderunt eis parentes eius, et dixerunt: Scimus quia hic est filius noster, et quia cæcus natus est:
{9:20} His parents responded to them and said: “We know that this is our son and that he was born blind.
{9:21} quomodo autem nunc videat, nescimus: aut quis eius aperuit oculos, nos nescimus: ipsum interrogate: ætatem habet, ipse de se loquatur.
{9:21} But how it is that he now sees, we do not know. And who opened his eyes, we do not know. Ask him. He is old enough. Let him speak for himself.”
{9:22} Hæc dixerunt parentes eius, quoniam timebant Iudæos: iam enim conspiraverunt Iudæi, ut si quis eum confiteretur esse Christum, extra synagogam fieret.
{9:22} His parents said these things because they were afraid of the Jews. For the Jews had already conspired, so that if anyone were to confess him to be the Christ, he would be expelled from the synagogue.
{9:23} Propterea parentes eius dixerunt: Quia ætatem habet, ipsum interrogate.
{9:23} It was for this reason that his parents said: “He is old enough. Ask him.”
{9:24} Vocaverunt ergo rursum hominem, qui fuerat cæcus, et dixerunt ei: Da gloriam Deo. Nos scimus quia hic homo peccator est.
{9:24} Therefore, they again called the man who had been blind, and they said to him: “Give glory to God. We know that this man is a sinner.”
{9:25} Dixit ergo eis ille: Si peccator est, nescio: unum scio, quia cæcus cum essem, modo video.
{9:25} And so he said to them: “If he is a sinner, I do not know it. One thing I do know, that although I was blind, now I see.”
{9:26} Dixerunt ergo illi: Quid fecit tibi? Quomodo aperuit tibi oculos?
{9:26} Then they said to him: “What did he do to you? How did he open your eyes?”
{9:27} Respondit eis: Dixi vobis iam, et audistis: quod iterum vultis audire? Numquid et vos vultis discipuli eius fieri?
{9:27} He answered them: “I have already told you, and you heard it. Why do you want to hear it again? Do you also want to become his disciples?”
{9:28} Maledixerunt ergo ei, et dixerunt: Tu discipulus illius sis: nos autem Moysi discipuli sumus.
{9:28} Therefore, they cursed him and said: “You be his disciple. But we are disciples of Moses.
{9:29} Nos scimus quia Moysi locutus est Deus: hunc autem nescimus unde sit.
{9:29} We know that God spoke to Moses. But this man, we do not know where he is from.”
{9:30} Respondit ille homo, et dixit eis: In hoc enim mirabile est quia vos nescitis unde sit, et aperuit meos oculos:
{9:30} The man responded and said to them: “Now in this is a wonder: that you do not know where he is from, and yet he has opened my eyes.
{9:31} scimus autem quia peccatores Deus non audit: sed si quis Dei cultor est, et voluntatem eius facit, hunc exaudit.
{9:31} And we know that God does not hear sinners. But if anyone is a worshipper of God and does his will, then he heeds him.
{9:32} A sæculo non est auditum quia quis aperuit oculos cæci nati.
{9:32} From ancient times, it has not been heard that anyone has opened the eyes of someone born blind.
{9:33} Nisi esset hic a Deo, non poterat facere quidquam.
{9:33} Unless this man were of God, he would not be able to do any such thing.”
{9:34} Responderunt, et dixerunt ei: In peccatis natus es totus, et tu doces nos? Et eiecerunt eum foras.
{9:34} They responded and said to him, “You were born entirely in sins, and you would teach us?” And they cast him out.
{9:35} Audivit Iesus quia eiecerunt eum foras: et cum invenisset eum, dixit ei: Tu credis in Filium Dei?
{9:35} Jesus heard that they had cast him out. And when he had found him, he said to him, “Do you believe in the Son of God?”
{9:36} Respondit ille, et dixit: Quis est, Domine, ut credam in eum?
{9:36} He responded and said, “Who is he, Lord, so that I may believe in him?”
{9:37} Et dixit ei Iesus: Et vidisti eum, et qui loquitur tecum, ipse est.
{9:37} And Jesus said to him, “You have both seen him, and he is the one who is speaking with you.”
{9:38} At ille ait: Credo Domine. Et procidens adoravit eum.
{9:38} And he said, “I believe, Lord.” And falling prostrate, he worshipped him.
{9:39} Et dixit Iesus: In iudicium ego in hunc mundum veni: ut qui non vident videant, et qui vident cæci fiant.
{9:39} And Jesus said, “I came into this world in judgment, so that those who do not see, may see; and so that those who see, may become blind.”
{9:40} Et audierunt quidam ex Pharisæis, qui cum ipso erant, et dixerunt ei: Numquid et nos cæci sumus?
{9:40} And certain Pharisees, who were with him, heard this, and they said to him, “Are we also blind?”
{9:41} Dixit eis Iesus: Si cæci essetis, non haberetis peccatum. Nunc vero dicitis: Quia videmus. Peccatum vestrum manet.
{9:41} Jesus said to them: “If you were blind, you would not have sin. Yet now you say, ‘We see.’ So your sin persists.”
{10:1} Amen, amen dico vobis: qui non intrat per ostium in ovile ovium, sed ascendit aliunde: ille fur est, et latro.
{10:1} “Amen, amen, I say to you, he who does not enter through the door into the fold of the sheep, but climbs up by another way, he is a thief and a robber.
~ On one level of meaning, this verse refers to the Antichrist.
{10:2} Qui autem intrat per ostium, pastor est ovium.
{10:2} But he who enters through the door is the shepherd of the sheep.
{10:3} Huic ostiarius aperit, et oves vocem eius audiunt, et proprias ovas vocat nominatim, et educit eas.
{10:3} To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name, and he leads them out.
{10:4} Et cum proprias oves emiserit, ante eas vadit: et oves illum sequuntur, quia sciunt vocem eius.
{10:4} And when he has sent out his sheep, he goes before them, and the sheep follow him, because they know his voice.
{10:5} Alienum autem non sequuntur, sed fugiunt ab eo: quia non noverunt vocem alienorum.
{10:5} But they do not follow a stranger; instead they flee from him, because they do not know the voice of strangers.”
{10:6} Hoc proverbium dixit eis Iesus. Illi autem non cognoverunt quid loqueretur eis.
{10:6} Jesus spoke this proverb to them. But they did not understand what he was saying to them.
{10:7} Dixit ergo eis iterum Iesus: Amen, amen dico vobis, quia ego sum ostium ovium.
{10:7} Therefore, Jesus spoke to them again: “Amen, amen, I say to you, that I am the door of the sheep.
{10:8} Omnes quotquot venerunt, fures sunt, et latrones, et non audierunt eos oves.
{10:8} All others, as many as have come, are thieves and robbers, and the sheep did not listen to them.
{10:9} Ego sum ostium. Per me si quis introierit, salvabitur: et ingredietur, et egredietur, et pascua inveniet.
{10:9} I am the door. If anyone has entered through me, he will be saved. And he shall go in and go out, and he shall find pastures.
{10:10} Fur non venit nisi ut furetur, et mactet, et perdat. Ego veni ut vitam habeant, et abundantius habeant.
{10:10} The thief does not come, except so that he may steal and slaughter and destroy. I have come so that they may have life, and have it more abundantly.
{10:11} Ego sum pastor bonus. Bonus pastor animam suam dat pro ovibus suis.
{10:11} I am the good Shepherd. The good Shepherd gives his life for his sheep.
{10:12} Mercenarius autem, et qui non est pastor, cuius non sunt oves propriæ, videt lupum venientem, et dimittit oves, et fugit: et lupus rapit, et dispergit oves:
{10:12} But the hired hand, and whoever is not a shepherd, to whom the sheep do not belong, he sees the wolf approaching, and he departs from the sheep and flees. And the wolf ravages and scatters the sheep.
{10:13} mercenarius autem fugit, quia mercenarius est, et non pertinet ad eum de ovibus.
{10:13} And the hired hand flees, because he is a hired hand and there is no concern for the sheep within him.
{10:14} Ego sum pastor bonus: et cognosco meas, et cognoscunt me meæ.
{10:14} I am the good Shepherd, and I know my own, and my own know me,
{10:15} Sicut novit me Pater, et ego agnosco Patrem: et animam meam pono pro ovibus meis.
{10:15} just as the Father knows me, and I know the Father. And I lay down my life for my sheep.
~ The verb in Latin is different here: the Father ‘novit’ the Christ, but the Christ ‘agnosco’ the Father, because the relationship between the Father, Son, and Spirit is asymmetrical. Also the verb used to say that Christ knows his sheep and his sheep know him is different from that used to refer to the Father-Son relationship, because the God-man relationship is fundamentally different from relationships within the Trinity.
{10:16} Et alias oves habeo, quæ non sunt ex hoc ovili: et illas oportet me adducere, et vocem meam audient, et fiet unum ovile, et unus pastor.
{10:16} And I have other sheep that are not of this fold, and I must lead them. They shall hear my voice, and there shall be one sheepfold and one shepherd.
{10:17} Propterea me diligit Pater: quia ego pono animam meam, ut iterum sumam eam.
{10:17} For this reason, the Father loves me: because I lay down my life, so that I may take it up again.
{10:18} Nemo tollit eam a me: sed ego pono eam a meipso, et potestatem habeo ponendi eam: et potestatem habeo iterum sumendi eam: Hoc mandatum accepi a Patre meo.
{10:18} No one takes it away from me. Instead, I lay it down of my own accord. And I have the power to lay it down. And I have the power to take it up again. This is the commandment that I have received from my Father.”
{10:19} Dissensio iterum facta est inter Iudæos propter sermones hos.
{10:19} A dissension occurred again among the Jews because of these words.
{10:20} Dicebant autem multi ex ipsis: Dæmonium habet, et insanit: quid eum auditis?
{10:20} Then many of them were saying: “He has a demon or he is insane. Why do you listen him?”
{10:21} Alii dicebant: Hæc verba non sunt dæmonium habentis: numquid dæmonium potest cæcorum oculos aperire?
{10:21} Others were saying: “These are not the words of someone who has a demon. How would a demon be able to open the eyes of the blind?”
{10:22} Facta sunt autem Encænia in Ierosolymis: et hiems erat.
{10:22} Now it was the Feast of the Dedication at Jerusalem, and it was winter.
{10:23} Et ambulabat Iesus in templo, in porticu Salomonis.
{10:23} And Jesus was walking in the temple, in the portico of Solomon.
{10:24} Circumdederunt ergo eum Iudæi, et dicebant ei: Quousque animam nostram tollis? Si tu es Christus, dic nobis palam.
{10:24} And so the Jews surrounded him and said to him: “How long will you hold our souls in suspense? If you are the Christ, tell us plainly.”
{10:25} Respondit eis Iesus: Loquor vobis, et non creditis. Opera, quæ ego facio in nomine Patris mei, hæc testimonium perhibent de me:
{10:25} Jesus answered them: “I speak to you, and you do not believe. The works that I do in the name of my Father, these offer testimony about me.
{10:26} sed vos non creditis, quia non estis ex ovibus meis.
{10:26} But you do not believe, because you are not of my sheep.
{10:27} Oves meæ vocem meam audiunt: et ego cognosco eas, et sequuntur me:
{10:27} My sheep hear my voice. And I know them, and they follow me.
{10:28} et ego vitam æternam do eis: et non peribunt in æternum, et non rapiet eas quisquam de manu mea.
{10:28} And I give them eternal life, and they shall not perish, for eternity. And no one shall seize them from my hand.
{10:29} Pater meus quod dedit mihi, maius omnibus est: et nemo potest rapere de manu Patris mei.
{10:29} What my Father gave to me is greater than all, and no one is able to seize from the hand of my Father.
{10:30} Ego, et Pater unum sumus.
{10:30} I and the Father are one.”
{10:31} Sustulerunt ergo lapides Iudæi, ut lapidarent eum.
{10:31} Therefore, the Jews took up stones, in order to stone him.
{10:32} Respondit eis Iesus: Multa bona opera ostendi vobis ex Patre meo, propter quod eorum opus me lapidatis?
{10:32} Jesus answered them: “I have shown you many good works from my Father. For which of those works do you stone me?”
{10:33} Responderunt ei Iudæi: De bono opere non lapidamus te, sed de blasphemia: et quia tu homo cum sis, facis teipsum Deum.
{10:33} The Jews answered him: “We do not stone you for a good work, but for blasphemy and because, though you are a man, you make yourself God.”
{10:34} Respondit eis Iesus: Nonne scriptum est in lege vestra: quia Ego dixi, dii estis?
{10:34} Jesus responded to them: “Is it not written in your law, ‘I said: you are gods?’
{10:35} Si illos dixit deos, ad quos sermo Dei factus est, et non potest solvi scriptura:
{10:35} If he called those to whom the word of God was given gods, and Scripture cannot be broken,
{10:36} quem Pater sanctificavit, et misit in mundum, vos dicitis: Quia blasphemas: quia dixi, Filius Dei sum?
{10:36} why do you say, about him whom the Father has sanctified and sent into the world, ‘You have blasphemed,’ because I said, ‘I am the Son of God?’
{10:37} Si non facio opera Patris mei, nolite credere mihi.
{10:37} If I do not do the works of my Father, do not believe in me.
{10:38} Si autem facio: et si mihi non vultis credere, operibus credite, ut cognoscatis, et credatis quia Pater in me est, et ego in Patre.
{10:38} But if I do them, even if you are not willing to believe in me, believe the works, so that you may know and believe that the Father is in me, and I am in the Father.”
{10:39} Quærebant ergo eum apprehendere: et exivit de manibus eorum.
{10:39} Therefore, they sought to apprehend him, but he escaped from their hands.
{10:40} Et abiit iterum trans Iordanem in eum locum, ubi erat Ioannes baptizans primum: et mansit illic:
{10:40} And he went again across the Jordan, to that place where John first was baptizing. And he lodged there.
{10:41} et multi venerunt ad eum, et dicebant: Quia Ioannes quidem signum fecit nullum.
{10:41} And many went out to him. And they were saying: “Indeed, John accomplished no signs.
{10:42} Omnia autem quæcumque dixit Ioannes de hoc, vera erant. Et multi crediderunt in eum.
{10:42} But all things whatsoever that John said about this man were true.” And many believed in him.
{11:1} Erat autem quidem languens Lazarus a Bethania, de castello Mariæ, et Marthæ sororis eius.
{11:1} Now there was a certain sick man, Lazarus of Bethania, from the town of Mary and her sister Martha.
{11:2} (Maria autem erat, quæ unxit Dominum unguento, et extersit pedes eius capillis suis: cuius frater Lazarus infirmabatur.)
{11:2} And Mary was the one who anointed the Lord with ointment and wiped his feet with her hair; her brother Lazarus was sick.
{11:3} Miserunt ergo sorores eius ad eum dicentes: Domine, ecce quem amas infirmatur.
{11:3} Therefore, his sisters sent to him, saying: “Lord, behold, he whom you love is sick.”
{11:4} Audiens autem Iesus dixit eis: Infirmitas hæc non est ad mortem, sed pro gloria Dei, ut glorificetur Filius Dei per eam.
{11:4} Then, upon hearing this, Jesus said to them: “This sickness is not unto death, but for the glory of God, so that the Son of God may be glorified by it.”
{11:5} Diligebat autem Iesus Martham, et sororem eius Mariam, et Lazarum.
{11:5} Now Jesus loved Martha, and her sister Mary, and Lazarus.
{11:6} Ut ergo audivit quia infirmabatur, tunc quidem mansit in eodem loco duobus diebus.
{11:6} Even so, after he heard that he was sick, he then still remained in the same place for two days.
{11:7} Deinde post hæc dixit discipulis suis: Eamus in Iudæam iterum.
{11:7} Then, after these things, he said to his disciples, “Let us go into Judea again.”
{11:8} Dicunt ei discipuli: Rabbi, nunc quærebant te Iudæi lapidare, et iterum vadis illuc?
{11:8} The disciples said to him: “Rabbi, the Jews are even now seeking to stone you. And would you go there again?”
{11:9} Respondit Iesus: Nonne duodecim sunt horæ diei? Si quis ambulaverit in die, non offendit, quia lucem huius mundi videt:
{11:9} Jesus responded: “Are there not twelve hours in the day? If anyone walks in the daylight, he does not stumble, because he sees the light of this world.
{11:10} si autem ambulaverit in nocte, offendit, quia lux non est in eo.
{11:10} But if he walks in the nighttime, he stumbles, because the light is not in him.”
{11:11} Hæc ait, et post hæc dixit eis: Lazarus amicus noster dormit: sed vado ut a somno excitem eum.
{11:11} He said these things, and after this, he said to them: “Lazarus our friend is sleeping. But I am going, so that I may awaken him from sleep.”
{11:12} Dixerunt ergo discipuli eius: Domine, si dormit, salvus erit.
{11:12} And so his disciples said, “Lord, if he is sleeping, he shall be healthy.”
{11:13} Dixerat autem Iesus de morte eius: illi autem putaverunt quia de dormitione somni diceret.
{11:13} But Jesus had spoken about his death. Yet they thought that he spoke about the repose of sleep.
{11:14} Tunc ergo Iesus dixit eis manifeste: Lazarus mortuus est:
{11:14} Therefore, Jesus then said to them plainly, “Lazarus has died.
{11:15} et gaudeo propter vos, ut credatis, quoniam non eram ibi. Sed eamus ad eum.
{11:15} And I am glad for your sake that I was not there, so that you may believe. But let us go to him.”
{11:16} Dixit ergo Thomas, qui dicitur Didymus, ad condiscipulos: Eamus et nos, ut moriamur cum eo.
{11:16} And then Thomas, who is called the Twin, said to his fellow disciples, “Let us go, too, so that we may die with him.”
{11:17} Venit itaque Iesus: et invenit eum quattuor dies iam in monumento habentem.
{11:17} And so Jesus went. And he found that he had already been in the tomb for four days.
{11:18} (Erat autem Bethania iuxta Ierosolymam quasi stadiis quindecim.)
{11:18} (Now Bethania was near Jerusalem, about fifteen stadia.)
{11:19} Multi autem ex Iudæis venerant ad Martham, et Mariam, ut consolarentur eas de fratre suo.
{11:19} And many of the Jews had come to Martha and Mary, so as to console them over their brother.
{11:20} Martha ergo ut audivit quia Iesus venit, occurrit illi: Maria autem domi sedebat.
{11:20} Therefore, Martha, when she heard that Jesus was arriving, went out to meet him. But Mary was sitting at home.
{11:21} Dixit ergo Martha ad Iesum: Domine, si fuisses hic, frater meus non fuisset mortuus:
{11:21} And then Martha said to Jesus: “Lord, if you had been here, my brother would not have died.
{11:22} Sed et nunc scio quia quæcumque poposceris a Deo, dabit tibi Deus.
{11:22} But even now, I know that whatever you will request from God, God will give to you.”
{11:23} Dicit illi Iesus: Resurget frater tuus.
{11:23} Jesus said to her, “Your brother shall rise again.”
{11:24} Dicit ei Martha: Scio quia resurget in resurrectione in novissimo die.
{11:24} Martha said to him, “I know that he shall rise again, at the resurrection on the last day.”
{11:25} Dixit ei Iesus: Ego sum resurrectio, et vita: qui credit in me, etiam si mortuus fuerit, vivet:
{11:25} Jesus said to her: “I am the Resurrection and the Life. Whoever believes in me, even though he has died, he shall live.
{11:26} et omnis, qui vivit, et credit in me, non morietur in æternum. Credis hoc?
{11:26} And everyone who lives and believes in me shall not die for eternity. Do you believe this?”
{11:27} Ait illi: Utique Domine, ego credidi, quia tu es Christus Filius Dei vivi, qui in hunc mundum venisti.
{11:27} She said to him: “Certainly, Lord. I have believed that you are the Christ, the Son of the living God, who has come into this world.”
{11:28} Et cum hæc dixisset, abiit, et vocavit Mariam sororem suam silentio, dicens: Magister adest, et vocat te.
{11:28} And when she had said these things, she went and called her sister Mary quietly, saying, “The Teacher is here, and he is calling you.”
{11:29} Illa ut audivit, surgit cito, et venit ad eum:
{11:29} When she heard this, she rose up quickly and went to him.
{11:30} nondum enim venerat Iesus in castellum: sed erat adhuc in illo loco, ubi occurrerat ei Martha.
{11:30} For Jesus had not yet arrived in the town. But he was still at that place where Martha had met him.
{11:31} Iudæi ergo, qui erant cum ea in domo, et consolabantur eam, cum vidissent Mariam quia cito surrexit, et exiit, secuti sunt eam dicentes: Quia vadit ad monumentum, ut ploret ibi.
{11:31} Therefore, the Jews who were with her in the house and who were consoling her, when they had seen that Mary rose up quickly and went out, they followed her, saying, “She is going to the tomb, so that she may weep there.”
{11:32} Maria ergo, cum venisset ubi erat Iesus, videns eum, cecidit ad pedes eius, et dicit ei: Domine, si fuisses hic, non esset mortuus frater meus.
{11:32} Therefore, when Mary had arrived to where Jesus was, seeing him, she fell down at his feet, and she said to him. “Lord, if you had been here, my brother would not have died.”
{11:33} Iesus ergo, ut vidit eam plorantem, et Iudæos, qui venerant cum ea, plorantes, infremuit spiritu, et turbavit seipsum,
{11:33} And then, when Jesus saw her weeping, and the Jews who had arrived with her weeping, he groaned in spirit and became troubled.
~ Here the phrase ‘turbavit seipsum,’ literally ‘he troubled himself,’ which is an active tense paired with a reflective pronoun, is translated with the passive tense, ‘he because troubled’.
{11:34} et dixit: Ubi posuistis eum? Dicunt ei: Domine, veni, et vide.
{11:34} And he said, “Where have you laid him?” They said to him, “Lord, come and see.”
{11:35} Et lacrymatus est Iesus.
{11:35} And Jesus wept.
{11:36} Dixerunt ergo Iudæi: Ecce quomodo amabat eum.
{11:36} Therefore, the Jews said, “See how much he loved him!”
{11:37} Quidam autem ex ipsis dixerunt: Non poterat hic, qui aperuit oculos cæci nati, facere ut hic non moreretur?
{11:37} But some of them said, “Would not he who opened the eyes of one born blind have been able to cause this man not to die?”
{11:38} Iesus ergo rursum fremens in semetipso, venit ad monumentum. Erat autem spelunca: et lapis superpositus erat ei.
{11:38} Therefore, Jesus, again groaning from within himself, went to the tomb. Now it was a cave, and a stone had been placed over it.
{11:39} Ait Iesus: Tollite lapidem. Dicit ei Martha soror eius, qui mortuus fuerat: Domine, iam fœtet, quatriduanus est enim.
{11:39} Jesus said, “Take away the stone.” Martha, the sister of him who had died, said to him, “Lord, by now it will smell, for this is the fourth day.”
{11:40} Dicit ei Iesus: Nonne dixi tibi quoniam si credideris, videbis gloriam Dei?
{11:40} Jesus said to her, “Did I not say to you that if you believe, you shall see the glory of God?”
{11:41} Tulerunt ergo lapidem: Iesus autem elevatis sursum oculis, dixit: Pater gratias ago tibi quoniam audisti me.
{11:41} Therefore, they took away the stone. Then, lifting up his eyes, Jesus said: “Father, I give thanks to you because you have heard me.
{11:42} Ego autem sciebam quia semper me audis, sed propter populum, qui circumstat, dixi: ut credant quia tu me misisti.
{11:42} And I know that you always hear me, but I have said this for the sake of the people who are standing nearby, so that they may believe that you have sent me.”
{11:43} Hæc cum dixisset, voce magna clamavit: Lazare veni foras.
{11:43} When he had said these things, he cried in a loud voice, “Lazarus, come out.”
{11:44} Et statim prodiit qui fuerat mortuus, ligatus pedes, et manus institis, et facies illius sudario erat ligata. Dixit eis Iesus: Solvite eum, et sinite abire.
{11:44} And immediately, he who had been dead went forth, bound at the feet and hands with winding bands. And his face was bound with a separate cloth. Jesus said to them, “Release him and let him go.”
{11:45} Multi ergo ex Iudæis, qui venerant ad Mariam, et Martham, et viderant quæ fecit Iesus, crediderunt in eum.
{11:45} Therefore, many of the Jews, who had come to Mary and Martha, and who had seen the things that Jesus did, believed in him.
{11:46} Quidam autem ex ipsis abierunt ad Pharisæos, et dixerunt eis quæ fecit Iesus.
{11:46} But certain ones among them went to the Pharisees and told them the things that Jesus had done.
{11:47} Collegerunt ergo Pontifices et Pharisæi concilium, et dicebant: Quid faciamus, quia hic homo multa signa facit?
{11:47} And so, the high priests and the Pharisees gathered a council, and they were saying: “What can we do? For this man accomplishes many signs.
{11:48} Si dimittimus eum sic, omnes credent in eum: et venient Romani, et tollent nostrum locum, et gentem.
{11:48} If we leave him alone, in this way all will believe in him. And then the Romans will come and take away our place and our nation.”
{11:49} Unus autem ex ipsis Caiphas nomine, cum esset Pontifex anni illius, dixit eis: Vos nescitis quidquam,
{11:49} Then one of them, named Caiaphas, since he was the high priest that year, said to them: “You do not understand anything.
{11:50} nec cogitatis quia expedit vobis ut unus moriatur homo pro populo, et non tota gens pereat.
{11:50} Nor do you realize that it is expedient for you that one man should die for the people, and that the entire nation should not perish.”
{11:51} Hoc autem a semetipso non dixit: sed cum esset Pontifex anni illius, prophetavit, quod Iesus moriturus erat pro gente,
{11:51} Yet he did not say this from himself, but since he was the high priest that year, he prophesied that Jesus would die for the nation.
{11:52} et non tantum pro gente, sed ut filios Dei, qui erant dispersi, congregaret in unum.
{11:52} And not only for the nation, but in order to gather together as one the children of God who have been dispersed.
{11:53} Ab illo ergo die cogitaverunt ut interficerent eum.
{11:53} Therefore, from that day, they planned to put him to death.
{11:54} Iesus ergo iam non in palam ambulabat apud Iudæos, sed abiit in regionem iuxta desertum, in civitatem, quæ dicitur Ephrem, et ibi morabatur cum discipulis suis.
{11:54} And so, Jesus no longer walked in public with the Jews. But he went into a region near the desert, to a city which is called Ephraim. And he lodged there with his disciples.
{11:55} Proximum autem erat Pascha Iudæorum: et ascenderunt multi Ierosolymam de regione ante Pascha, ut sanctificarent se ipsos.
{11:55} Now the Passover of the Jews was near. And many from the countryside ascended to Jerusalem before the Passover, so that they might sanctify themselves.
{11:56} Quærebant ergo Iesum: et colloquebantur ad invicem, in templo stantes: Quid putatis, quia non venit ad diem festum?
{11:56} Therefore, they were seeking Jesus. And they conferred with one another, while standing in the temple: “What do you think? Will he come to the feast day?”
{11:57} Dederant autem Pontifices, et Pharisæi mandatum, ut si quis cognoverit ubi sit, indicet, ut apprehendant eum.
{11:57} And the high priests and Pharisees had given an order, so that if anyone would know where he may be, he should reveal it, so that they might apprehend him.
{12:1} Iesus ergo ante sex dies Paschæ venit Bethaniam, ubi Lazarus fuerat mortuus, quem suscitavit Iesus.
{12:1} Then six days before the Passover, Jesus went to Bethania, where Lazarus had died, whom Jesus raised up.
{12:2} Fecerunt autem ei cœnam ibi: et Martha ministrabat, Lazarus vero unus erat ex discumbentibus cum eo.
{12:2} And they made a dinner for him there. And Martha was ministering. And truly, Lazarus was one of those who were sitting at table with him.
{12:3} Maria ergo accepit libram unguenti nardi pistici, pretiosi, et unxit pedes Iesu, et extersit pedes eius capillis suis: et domus impleta est ex odore unguenti.
{12:3} And then Mary took twelve ounces of pure spikenard ointment, very precious, and she anointed the feet of Jesus, and she wiped his feet with her hair. And the house was filled with the fragrance of the ointment.
{12:4} Dixit ergo unus ex discipulis eius, Iudas Iscariotes, qui erat eum traditurus:
{12:4} Then one of his disciples, Judas Iscariot, who was soon to betray him, said,
{12:5} Quare hoc unguentum non væniit trecentis denariis, et datum est egenis?
{12:5} “Why was this ointment not sold for three hundred denarii and given to the needy?”
{12:6} Dixit autem hoc, non quia de egenis pertinebat ad eum, sed quia fur erat, et loculos habens, ea, quæ mittebantur, portabat.
{12:6} Now he said this, not out of concern for the needy, but because he was a thief and, since he held the purse, he used to carry what was put into it.
{12:7} Dixit ergo Iesus: Sinite illam ut in diem sepulturæ meæ servet illud.
{12:7} But Jesus said: “Permit her, so that she may keep it against the day of my burial.
{12:8} Pauperes enim semper habetis vobiscum: me autem non semper habetis.
{12:8} For the poor, you have with you always. But me, you do always not have.”
{12:9} Cognovit ergo turba multa ex Iudæis quia illic est: et venerunt, non propter Iesum tantum, sed ut Lazarum viderent, quem suscitavit a mortuis.
{12:9} Now a great multitude of the Jews knew that he was in that place, and so they came, not so much because of Jesus, but so that they might see Lazarus, whom he had raised from the dead.
{12:10} Cogitaverunt autem principes sacerdotum ut et Lazarum interficerent:
{12:10} And the leaders of the priests planned to put Lazarus to death also.
~ The phrase ‘principes sacerdotum’ means ‘chief priests’ or ‘leaders of the priests.’ Whereas, the word ‘Pontifices’ refers to the high priests.
{12:11} quia multi propter illum abibant ex Iudæis, et credebant in Iesum.
{12:11} For many of the Jews, because of him, were going away and were believing in Jesus.
{12:12} In crastinum autem turba multa, quæ venerat ad diem festum, cum audissent quia venit Iesus Ierosolymam:
{12:12} Then, on the next day, the great crowd that had come to the feast day, when they had heard that Jesus was coming to Jerusalem,
{12:13} acceperunt ramos palmarum, et processerunt obviam ei, et clamabant: Hosanna! Benedictus, qui venit in nomine Domini, Rex Israel!
{12:13} took branches of palm trees, and they went ahead to meet him. And they were crying out: “Hosanna! Blessed is he who arrives in the name of the Lord, the king of Israel!”
{12:14} Et invenit Iesus asellum, et sedit super eum, sicut scriptum est:
{12:14} And Jesus found a small donkey, and he sat upon it, just as it is written:
{12:15} Noli timere filia Sion: ecce Rex tuus venit sedens super pullum asinæ.
{12:15} “Do not be afraid, daughter of Zion. Behold, your king arrives, sitting on the colt of a donkey.”
{12:16} Hæc non cognoverunt discipuli eius primum: sed quando glorificatus est Iesus, tunc recordati sunt quia hæc erant scripta de eo: et hæc fecerunt ei.
{12:16} At first, his disciples did not realize these things. But when Jesus was glorified, then they remembered that these things were written about him, and that these things happened to him.
{12:17} Testimonium ergo perhibebat turba, quæ erat cum eo quando Lazarum vocavit de monumento, et suscitavit eum a mortuis.
{12:17} And so the crowd that had been with him, when he called Lazarus from the tomb and raised him from the dead, offered testimony.
{12:18} Propterea et obviam venit ei turba: quia audierunt fecisse hoc signum.
{12:18} Because of this, too, the crowd went out to meet him. For they heard that he had accomplished this sign.
{12:19} Pharisæi ergo dixerunt ad semetipsos: Videtis quia nihil proficimus? Ecce mundus totus post eum abiit.
{12:19} Therefore, the Pharisees said among themselves: “Do you see that we are accomplishing nothing? Behold, the entire world has gone after him.”
{12:20} Erant autem quidam Gentiles ex his, qui ascenderant ut adorarent in die festo.
{12:20} Now there were certain Gentiles among those who went up so that they might worship on the feast day.
{12:21} Hi ergo accesserunt ad Philippum, qui erat a Bethsaida Galilææ, et rogabant eum, dicentes: Domine, volumus Iesum videre.
{12:21} Therefore, these approached Philip, who was from Bethsaida of Galilee, and they petitioned him, saying: “Sir, we want to see Jesus.”
{12:22} Venit Philippus, et dicit Andreæ: Andreas rursum, et Philippus dixerunt Iesu.
{12:22} Philip went and told Andrew. Next, Andrew and Philip told Jesus.
{12:23} Iesus autem respondit eis, dicens: Venit hora, ut clarificetur Filius hominis.
{12:23} But Jesus answered them by saying: “The hour arrives when the Son of man shall be glorified.
{12:24} Amen, amen dico vobis, nisi granum frumenti cadens in terram, mortuum fuerit;
{12:24} Amen, amen, I say to you, unless the grain of wheat falls to the ground and dies,
{12:25} ipsum solum manet. Si autem mortuum fuerit, multum fructum affert. Qui amat animam suam, perdet eam: et qui odit animam suam in hoc mundo, in vitam æternam custodit eam.
{12:25} it remains alone. But if it dies, it yields much fruit. Whoever loves his life, will lose it. And whoever hates his life in this world, preserves it unto eternal life.
{12:26} Si quis mihi ministrat, me sequatur: et ubi sum ego, illic et minister meus erit. Si quis mihi ministraverit, honorificabit eum Pater meus.
{12:26} If anyone serves me, let him follow me. And where I am, there too my minister shall be. If anyone has served me, my Father will honor him.
{12:27} Nunc anima mea turbata est. Et quid dicam? Pater, salvifica me ex hac hora? Sed propterea veni in horam hanc.
{12:27} Now my soul is troubled. And what should I say? Father, save me from this hour? But it is for this reason that I came to this hour.
{12:28} Pater, clarifica nomen tuum. Venit ergo vox de cælo: Et clarificavi, et iterum clarificabo.
{12:28} Father, glorify your name!” And then a voice came from heaven, “I have glorified it, and I will glorify it again.”
{12:29} Turba ergo, quæ stabat, et audierat, dicebat tonitruum esse factum. Alii dicebant: Angelus ei locutus est.
{12:29} Therefore, the crowd, which was standing near and had heard it, said that it was like thunder. Others were saying, “An Angel was speaking with him.”
{12:30} Respondit Iesus, et dixit: Non propter me hæc vox venit, sed propter vos.
{12:30} Jesus responded and said: “This voice came, not for my sake, but for your sakes.
{12:31} Nunc iudicium est mundi: nunc princeps huius mundi eiicietur foras.
{12:31} Now is the judgment of the world. Now will the prince of this world be cast out.
{12:32} Et ego si exaltatus fuero a terra, omnia traham ad me ipsum.
{12:32} And when I have been lifted up from the earth, I will draw all things to myself.”
{12:33} (hoc autem dicebat, significans qua morte esset moriturus.)
{12:33} (Now he said this, signifying what kind of death he would die.)
{12:34} Respondit ei turba: Nos audivimus ex lege, quia Christus manet in æternum: et quomodo tu dicis, Oportet exaltari Filium hominis? Quis est iste Filius hominis?
{12:34} The crowd answered him: “We have heard, from the law, that the Christ remains forever. And so how can you say, ‘The Son of man must be lifted up?’ Who is this Son of man?”
{12:35} Dixit ergo eis Iesus: Adhuc modicum, lumen in vobis est. Ambulate dum lucem habetis, ut non vos tenebræ comprehendant: et qui ambulant in tenebris, nescit quo vadat.
{12:35} Therefore, Jesus said to them: “For a brief time, the Light is among you. Walk while you have the Light, so that the darkness may not overtake you. But whoever walks in darkness does not know where is he going.
{12:36} Dum lucem habetis, credite in lucem, ut filii lucis sitis. Hæc locutus est Iesus: et abiit, et abscondit se ab eis.
{12:36} While you have the Light, believe in the Light, so that you may be sons of the Light.” Jesus spoke these things, and then he went away and hid himself from them.
{12:37} Cum autem tanta signa fecisset coram eis, non credebant in eum:
{12:37} And although he had done such great signs in their presence, they did not believe in him,
{12:38} ut sermo Isaiæ prophetæ impleretur, quem dixit: Domine, quis credidit auditui nostro? Et brachium Domini cui revelatum est?
{12:38} so that the word of the prophet Isaiah might be fulfilled, which says: “Lord, who has believed in our hearing? And to whom has the arm of the Lord been revealed?”
{12:39} Propterea non poterant credere, quia iterum dixit Isaias:
{12:39} Because of this, they were not able to believe, for Isaiah said again:
{12:40} Excæcavit oculos eorum, et induravit cor eorum: ut non videant oculis, et non intelligant corde, et convertantur, et sanem eos.
{12:40} “He has blinded their eyes, and hardened their heart, so that they may not see with their eyes, and understand with their heart, and be converted: and then I would heal them.”
{12:41} Hæc dixit Isaias, quando vidit gloriam eius, et locutus est de eo.
{12:41} These things Isaiah said, when he saw his glory and was speaking about him.
{12:42} Verumtamen et ex principibus multi crediderunt in eum: sed propter Pharisæos non confitebantur, ut e synagoga non eiicerentur.
{12:42} Yet truly, many of the leaders also believed in him. But because of the Pharisees, they did not confess him, so that they would not be cast out of the synagogue.
{12:43} Dilexerunt enim gloriam hominum magis, quam gloriam Dei.
{12:43} For they loved the glory of men more than the glory of God.
{12:44} Iesus autem clamavit, et dixit: Qui credit in me, non credit in me, sed in eum, qui misit me.
{12:44} But Jesus cried out and said: “Whoever believes in me, does not believe in me, but in him who sent me.
{12:45} Et qui videt me, videt eum, qui misit me.
{12:45} And whoever sees me, sees him who sent me.
{12:46} Ego lux in mundum veni: ut omnis, qui credit in me, in tenebris non maneat.
{12:46} I have arrived as a light to the world, so that all who believe in me might not remain in darkness.
{12:47} Et si quis audierit verba mea, et non custodierit: ego non iudico eum. Non enim veni ut iudicem mundum, sed ut salvificem mundum.
{12:47} And if anyone has heard my words and not kept them, I do not judge him. For I did not come so that I may judge the world, but so that I may save the world.
{12:48} Qui spernit me, et non accipit verba mea: habet qui iudicet eum. Sermo, quem locutus sum, ille iudicabit eum in novissimo die.
{12:48} Whoever despises me and does not accept my words has one who judges him. The word that I have spoken, the same shall judge him on the last day.
{12:49} Quia ego ex me ipso non sum locutus, sed qui misit me Pater, ipse mihi mandatum dedit quid dicam, et quid loquar.
{12:49} For I am not speaking from myself, but from the Father who sent me. He gave a commandment to me as to what I should say and how I should speak.
{12:50} Et scio quia mandatum eius vita æterna est. Quæ ergo ego loquor, sicut dixit mihi Pater, sic loquor.
{12:50} And I know that his commandment is eternal life. Therefore, the things that I speak, just as the Father has said to me, so also do I speak.”
{13:1} Ante diem festum Paschæ, sciens Iesus quia venit hora eius ut transeat ex hoc mundo ad Patrem: cum dilexisset suos, qui erant in mundo, in finem dilexit eos.
{13:1} Before the feast day of the Passover, Jesus knew that the hour was approaching when he would pass from this world to the Father. And since he had always loved his own who were in the world, he loved them unto the end.
{13:2} Et cœna facta, cum diabolus iam misisset in cor ut traderet eum Iudas Simonis Iscariotæ:
{13:2} And when the meal had taken place, when the devil had now put it into the heart of Judas Iscariot, the son of Simon, to betray him,
{13:3} sciens quia omnia dedit ei Pater in manus, et quia a Deo exivit, et ad Deum vadit:
{13:3} knowing that the Father had given all things into his hands and that he came from God and was going to God,
{13:4} surgit a cœna, et ponit vestimenta sua: et cum accepisset linteum, præcinxit se.
{13:4} he rose up from the meal, and he set aside his vestments, and when he had received a towel, he wrapped it around himself.
{13:5} Deinde mittit aquam in pelvim, et cœpit lavare pedes discipulorum, et extergere linteo, quo erat præcinctus.
{13:5} Next he put water into a shallow bowl, and he began to wash the feet of the disciples and to wipe them with the towel with which he was wrapped.
{13:6} Venit ergo ad Simonem Petrum. Et dicit ei Petrus: Domine, tu mihi lavas pedes?
{13:6} And then he came to Simon Peter. And Peter said to him, “Lord, would you wash my feet?”
{13:7} Respondit Iesus, et dixit ei: Quod ego facio, tu nescis modo, scies autem postea.
{13:7} Jesus responded and said to him: “What I am doing, you do not now understand. But you shall understand it afterward.”
{13:8} Dicit ei Petrus: Non lavabis mihi pedes in æternum. Respondit ei Iesus: Si non lavero te, non habebis partem mecum.
{13:8} Peter said to him, “You shall never wash my feet!” Jesus answered him, “If I do not wash you, you will have no place with me.”
{13:9} Dicit ei Simon Petrus: Domine, non tantum pedes meos, sed et manus, et caput.
{13:9} Simon Peter said to him, “Then Lord, not only my feet, but also my hands and my head!”
{13:10} Dicit ei Iesus: Qui lotus est, non indiget nisi ut pedes lavet, sed est mundus totus. Et vos mundi estis, sed non omnes.
{13:10} Jesus said to him: “He who is washed need only wash his feet, and then he will be entirely clean. And you are clean, but not all.”
~ When Peter is washed at his head, his whole body is clean. Therefore, when a man become the Roman Pontiff, i.e. the successor of Peter, he cannot possibly fall into heresy. For he is necessarily prevented from this failing: his head has been washed by taking the office of Pope, so his whole self is clean from heresy and schism.
{13:11} Sciebat enim quisnam esset qui traderet eum: propterea dixit: Non estis mundi omnes.
{13:11} For he knew which one would betray him. For this reason, he said, “You are not all clean.”
{13:12} Postquam ergo lavit pedes eorum, et accepit vestimenta sua: cum recubuisset iterum dixit eis: Scitis quid fecerim vobis?
{13:12} And so, after he washed their feet and received his vestments, when he had sat down at table again, he said to them: “Do you know what I have done for you?
{13:13} Vos vocatis me Magister, et Domine, et bene dicitis: sum etenim.
{13:13} You call me Teacher and Lord, and you speak well: for so I am.
{13:14} Si ergo ego lavi pedes vestros, Dominus, et Magister: et vos debetis alter alterius lavare pedes.
{13:14} Therefore, if I, your Lord and Teacher, have washed your feet, you also ought to wash the feet of one another.
{13:15} Exemplum enim dedi vobis, ut quemadmodum ego feci vobis, ita et vos faciatis.
{13:15} For I have given you an example, so that just as I have done for you, so also should you do.
{13:16} Amen, amen dico vobis: non est servus maior Domino suo: neque apostolus maior est eo, qui misit illum.
{13:16} Amen, amen, I say to you, the servant is not greater than his Lord, and the apostle is not greater than he who sent him.
{13:17} Si hæc scitis, beati eritis si feceritis ea.
{13:17} If you understand this, you shall be blessed if you will do it.
{13:18} Non de omnibus vobis dico: ego scio quos elegerim: sed ut adimpleatur Scriptura: Qui manducat mecum panem, levabit contra me calcaneum suum.
{13:18} I am not speaking about all of you. I know those whom I have chosen. But this is so that the Scripture may be fulfilled, ‘He who eats bread with me shall lift up his heel against me.’
{13:19} Amodo dico vobis, priusquam fiat: ut cum factum fuerit, credatis, quia ego sum.
{13:19} And I tell you this now, before it happens, so that when it has happened, you may believe that I am.
{13:20} Amen, amen dico vobis: Qui accipit si quem misero, me accipit: qui autem me accipit, accipit eum, qui me misit.
{13:20} Amen, amen, I say to you, whoever receives anyone whom I send, receives me. And whoever receives me, receives him who sent me.”
{13:21} Cum hæc dixisset Iesus, turbatus est spiritu: et protestatus est, et dixit: Amen, amen dico vobis: Quia unus ex vobis tradet me.
{13:21} When Jesus had said these things, he was troubled in spirit. And he bore witness by saying: “Amen, amen, I say to you, that one among you shall betray me.”
{13:22} Aspiciebant ergo ad invicem discipuli, hæsitantes de quo diceret.
{13:22} Therefore, the disciples looked around at one another, uncertain about whom he spoke.
{13:23} Erat ergo recumbens unus ex discipulis eius in sinu Iesu, quem diligebat Iesus.
{13:23} And leaning against the bosom of Jesus was one of his disciples, the one whom Jesus loved.
{13:24} Innuit ergo huic Simon Petrus: et dixit ei: Quis est, de quo dicit?
{13:24} Therefore, Simon Peter motioned to this one and said to him, “Who is it that he is speaking about?”
{13:25} Itaque cum recubuisset ille supra pectus Iesu, dicit ei: Domine quis est?
{13:25} And so, leaning against the chest of Jesus, he said to him, “Lord, who is it?”
{13:26} Respondit Iesus: Ille est, cui ego intinctum panem porrexero. Et cum intinxisset panem, dedit Iudæ Simonis Iscariotæ.
{13:26} Jesus responded, “It is he to whom I shall extend the dipped bread.” And when he had dipped the bread, he gave it to Judas Iscariot, son of Simon.
{13:27} Et post buccellam, introivit in eum Satanas. Et dixit ei Iesus: Quod facis, fac citius.
{13:27} And after the morsel, Satan entered into him. And Jesus said to him, “What you are going to do, do quickly.”
{13:28} Hoc autem nemo scivit discumbentium ad quid dixerit ei.
{13:28} Now none of those sitting at table knew why he had said this to him.
{13:29} Quidam enim putabant, quia loculos habebat Iudas, quod dixisset ei Iesus: Eme ea, quæ opus sunt nobis ad diem festum: aut egenis ut aliquid daret.
{13:29} For some were thinking that, because Judas held the purse, that Jesus had told him, “Buy those things which are needed by us for the feast day,” or that he might give something to the needy.
~ But they could not have bought anything if this was the regular time for the Passover meal, after sunset on Friday, Nisan 14, because then the Sabbath would begin. Therefore, this Passover meal was held on Thursday, Nisan 13, a day before most Jews would celebrate the Passover. This was permitted to the Jews from Galilee, as Blessed A. C. Emmerich explains.
{13:30} Cum ergo accepisset ille buccellam, exivit continuo. Erat autem nox.
{13:30} Therefore, having accepted the morsel, he went out immediately. And it was night.
{13:31} Cum ergo exisset, dixit Iesus: Nunc clarificatus est Filius hominis: et Deus clarificatus est in eo.
{13:31} Then, when he had gone out, Jesus said: “Now the Son of man has been glorified, and God has been glorified in him.
{13:32} Si Deus clarificatus est in eo, et Deus clarificabit eum in semetipso: et continuo clarificabit eum.
{13:32} If God has been glorified in him, then God will also glorify him in himself, and he will glorify him without delay.
{13:33} Filioli, adhuc modicum vobiscum sum. Quæretis me: et sicut dixi Iudæis: Quo ego vado, vos non potestis venire: et vobis dico modo.
{13:33} Little sons, for a brief while, I am with you. You shall seek me, and just as I said to the Jews, ‘Where I am going, you are not able to go,’ so also I say to you now.
{13:34} Mandatum novum do vobis: Ut diligatis invicem, sicut dilexi vos, ut et vos diligatis invicem.
{13:34} I give you a new commandment: Love one another. Just as I have loved you, so also must you love one another.
{13:35} In hoc cognoscent omnes quia discipuli mei estis, si dilectionem habueritis ad invicem.
{13:35} By this, all shall recognize that you are my disciples: if you will have love for one another.”
{13:36} Dicit ei Simon Petrus: Domine, quo vadis? Respondit Iesus: Quo ego vado, non potes me modo sequi: sequeris autem postea.
{13:36} Simon Peter said to him, “Lord, where are you going?” Jesus responded: “Where I am going, you are not able to follow me now. But you shall follow afterward.”
{13:37} Dicit ei Petrus: Quare non possum te sequi modo? Animam meam pro te ponam.
{13:37} Peter said to him: “Why am I unable to follow you now? I will lay down my life for you!”
{13:38} Respondit ei Iesus: Animam tuam pro me pones? Amen, amen dico tibi: non cantabit gallus, donec ter me neges.
{13:38} Jesus answered him: “You will lay down your life for me? Amen, amen, I say to you, the rooster will not crow, until you deny me three times.”
{14:1} Non turbetur cor vestrum. Creditis in Deum, et in me credite.
{14:1} “Do not let your heart be troubled. You believe in God. Believe in me also.
{14:2} In domo Patris mei mansiones multæ sunt. Si quo minus dixissem vobis: Quia vado parare vobis locum.
{14:2} In my Father’s house, there are many dwelling places. If there were not, I would have told you. For I go to prepare a place for you.
~ Some translations render ‘mansiones’ as ‘mansions.’ But a translator should not always use the English word that most closely resembles the Latin word. In this case, ‘mansions’ is not accurate and ‘rooms’ can be used only metaphorically, so ‘dwelling places’ is a better fit, being more general and a more accurate rendering of ‘mansiones.’
{14:3} Et si abiero, et præparavero vobis locum: iterum venio, et accipiam vos ad meipsum, ut ubi sum ego, et vos sitis.
{14:3} And if I go and prepare a place for you, I will return again, and then I will take you to myself, so that where I am, you also may be.
{14:4} Et quo ego vado scitis, et viam scitis.
{14:4} And you know where I am going. And you know the way.”
{14:5} Dicit ei Thomas: Domine, nescimus quo vadis: et quo modo possumus viam scire?
{14:5} Thomas said to him, “Lord, we do not know where you are going, so how can we know the way?”
{14:6} Dicit ei Iesus: Ego sum via, et veritas, et vita. Nemo venit ad Patrem, nisi per me.
{14:6} Jesus said to him: “I am the Way, and the Truth, and the Life. No one comes to the Father, except through me.
{14:7} Si cognovissetis me, et Patrem meum utique cognovissetis: et amodo cognoscetis eum, et vidistis eum.
{14:7} If you had known me, certainly you would also have known my Father. And from now on, you shall know him, and you have seen him.”
{14:8} Dicit ei Philippus: Domine, ostende nobis Patrem, et sufficit nobis.
{14:8} Philip said to him, “Lord, reveal the Father to us, and it is enough for us.”
{14:9} Dicit ei Iesus: Tanto tempore vobiscum sum: et non cognovistis me? Philippe, qui videt me, videt et Patrem. Quomodo tu dicis: Ostende nobis Patrem?
{14:9} Jesus said to him: “Have I been with you for so long, and you have not known me? Philip, whoever sees me, also sees the Father. How can you say, ‘Reveal the Father to us?’
{14:10} Non creditis quia ego in Patre, et Pater in me est? Verba, quæ ego loquor vobis, a me ipso non loquor. Pater autem in me manens, ipse fecit opera.
{14:10} Do you not believe that I am in the Father and the Father is in me? The words that I am speaking to you, I do not speak from myself. But the Father abiding in me, he does these works.
{14:11} Non creditis quia ego in Patre, et Pater in me est?
{14:11} Do you not believe that I am in the Father and the Father is in me?
{14:12} Alioquin propter opera ipsa credite. Amen, amen dico vobis, qui credit in me, opera, quæ ego facio, et ipse faciet, et maiora horum faciet: quia ego ad Patrem vado.
{14:12} Or else, believe because of these same works. Amen, amen, I say to you, whoever believes in me shall also do the works that I do. And greater things than these shall he do, for I go to the Father.
{14:13} Et quodcumque petieritis Patrem in nomine meo, hoc faciam: ut glorificetur Pater in Filio.
{14:13} And whatever you shall ask the Father in my name, that I will do, so that the Father may be glorified in the Son.
{14:14} Si quid petieritis me in nomine meo, hoc faciam.
{14:14} If you shall ask anything of me in my name, that I will do.
{14:15} Si diligitis me: mandata mea servate.
{14:15} If you love me, keep my commandments.
{14:16} Et ego rogabo Patrem, et alium Paraclitum dabit vobis, ut maneat vobiscum in æternum,
{14:16} And I will ask the Father, and he will give another Advocate to you, so that he may abide with you for eternity:
~ The word Paraclete is translated as Advocate, rather than leaving it as ‘Paraclete’ which then would need to be explained to many people. Generally, I think that words should be translated, even if they are place names or titles, wherever it would otherwise be unclear.
{14:17} Spiritum veritatis, quem mundus non potest accipere, quia non videt eum, nec scit eum. Vos autem cognoscetis eum: quia apud vos manebit, et in vobis erit.
{14:17} the Spirit of Truth, whom the world is not able to accept, because it neither perceives him nor knows him. But you shall know him. For he will remain with you, and he will be in you.
{14:18} Non relinquam vos orphanos: veniam ad vos.
{14:18} I will not leave you orphans. I will return to you.
{14:19} Adhuc modicum: et mundus me iam non videt. Vos autem videtis me: quia ego vivo, et vos vivetis.
{14:19} Yet a little while and the world will not see me any longer. But you will see me. For I live, and you shall live.
{14:20} In illo die vos cognoscetis quia ego sum in Patre meo, et vos in me, et ego in vobis.
{14:20} In that day, you shall know that I am in my Father, and you are in me, and I am in you.
{14:21} Qui habet mandata mea, et servat ea: ille est, qui diligit me. Qui autem diligit me, diligetur a Patre meo: et ego diligam eum, et manifestabo ei meipsum.
{14:21} Whoever holds to my commandments and keeps them: it is he who loves me. And whoever loves me shall be loved by my Father. And I will love him, and I will manifest myself to him.”
{14:22} Dicit ei Iudas, non ille Iscariotes: Domine, quid factum est, quia manifestaturus es nobis tepisum, et non mundo?
{14:22} Judas, not the Iscariot, said to him: “Lord, how does it happen that you will manifest yourself to us and not to the world?”
{14:23} Respondit Iesus, et dixit ei: Si quis diligit me, sermonem meum servabit, et Pater meus diliget eum, et ad eum veniemus, et mansionem apud eum faciemus:
{14:23} Jesus responded and said to him: “If anyone loves me, he shall keep my word. And my Father will love him, and we will come to him, and we will make our dwelling place with him.
{14:24} qui non diligit me, sermones meos non servat. Et sermonem, quem audistis, non est meus: sed eius, qui misit me, Patris.
{14:24} Whoever does not love me, does not keep not my words. And the word that you have heard is not of me, but it is of the Father who sent me.
{14:25} Hæc locutus sum vobis apud vos manens.
{14:25} These things I have spoken to you, while abiding with you.
{14:26} Paraclitus autem Spiritus Sanctus, quem mittet Pater in nomine meo, ille vos docebit omnia, et suggeret vobis omnia, quæcumque dixero vobis.
{14:26} But the Advocate, the Holy Spirit, whom the Father will send in my name, will teach you all things and will suggest to you everything whatsoever that I have said to you.
{14:27} Pacem relinquo vobis, pacem meam do vobis: non quomodo mundus dat, ego do vobis. Non turbetur cor vestrum, neque formidet.
{14:27} Peace I leave for you; my Peace I give to you. Not in the way that the world gives, do I give to you. Do not let your heart be troubled, and let it not fear.
{14:28} Audistis quia ego dixi vobis: Vado, et venio ad vos. Si diligeretis me, gauderetis utique, quia vado ad Patrem: quia Pater maior me est.
{14:28} You have heard that I said to you: I am going away, and I am returning to you. If you loved me, certainly you would be gladdened, because I am going to the Father. For the Father is greater than I.
{14:29} Et nunc dixi vobis priusquam fiat: ut cum factum fuerit, credatis.
{14:29} And now I have told you this, before it happens, so that, when it will happen, you may believe.
{14:30} Iam non multa loquar vobiscum. Venit enim princeps mundi huius, et in me non habet quidquam.
{14:30} I will not now speak at length with you. For the prince of this world is coming, but he does not have anything in me.
{14:31} Sed ut cognoscat mundus quia diligo Patrem, et sicut mandatum dedit mihi Pater, sic facio. Surgite, eamus hinc.
{14:31} Yet this is so that the world may know that I love the Father, and that I am acting according to the commandment that the Father has given to me. Rise up, let us go from here.”
{15:1} Ego sum vitis vera: et Pater meus agricola est.
{15:1} “I am the true vine, and my Father is the vinedresser.
~ The word ‘agricola’ really does not mean ‘vinedresser.’ It has more of a general meaning, like ‘farmer’ or ‘gardener.’ But context is very important to an accurate translation, and in this context of ‘vines,’ the person caring for the vines is called a ‘vinedresser.’
{15:2} Omnem palmitem in me non ferentem fructum, tollet eum: et omnem, qui fert fructum, purgabit eum, ut fructum plus afferat.
{15:2} Every branch in me that does not bear fruit, he will take away. And each one that does bear fruit, he will cleanse, so that it may bring forth more fruit.
{15:3} Iam vos mundi estis propter sermonem, quem locutus sum vobis.
{15:3} You are clean now, because of the word that I have spoken to you.
{15:4} Manete in me: et ego in vobis. Sicut palmes non potest fere fructum a semetipso, nisi manserit in vite: sic nec vos, nisi in me manseritis.
{15:4} Abide in me, and I in you. Just as the branch is not able to bear fruit of itself, unless it abides in the vine, so also are you unable, unless you abide in me.
{15:5} Ego sum vitis, vos palmites: qui manet in me, et ego in eo, hic fert fructum multum: quia sine me nihil potestis facere.
{15:5} I am the vine; you are the branches. Whoever abides in me, and I in him, bears much fruit. For without me, you are able to do nothing.
{15:6} Si quis in me non manserit: mittetur foras sicut palmes, et arescet, et colligent eum, et in ignem mittent, et ardet.
{15:6} If anyone does not abide in me, he will be cast away, like a branch, and he will wither, and they will gather him and cast him into the fire, and he burns.
{15:7} Si manseritis in me, et verba mea in vobis manserint: quodcumque volueritis petetis, et fiet vobis.
{15:7} If you abide in me, and my words abide in you, then you may ask for whatever you will, and it shall be done for you.
{15:8} In hoc clarificatus est Pater meus, ut fructum plurimum afferatis, et efficiamini mei discipuli.
{15:8} In this, my Father is glorified: that you should bring forth very much fruit and become my disciples.
{15:9} Sicut dilexit me Pater, et ego dilexi vos. Manete in dilectione mea.
{15:9} As the Father has loved me, so I have loved you. Abide in my love.
{15:10} Si præcepta mea servaveritis, manebitis in dilectione mea, sicut et ego Patris mei præcepta servavi, et maneo in eius dilectione.
{15:10} If you keep my precepts, you shall abide in my love, just as I also have kept my Father’s precepts and I abide in his love.
{15:11} Hæc locutus sum vobis: ut gaudium meum in vobis sit, et gaudium vestrum impleatur.
{15:11} These things I have spoken to you, so that my joy may be in you, and your joy may be fulfilled.
{15:12} Hoc est præceptum meum ut diligatis invicem, sicut dilexi vos.
{15:12} This is my precept: that you love one another, just as I have loved you.
{15:13} Maiorem hac dilectionem nemo habet, ut animam suam ponat qui pro amicis suis.
{15:13} No one has a greater love than this: that he lay down his life for his friends.
{15:14} Vos amici mei estis, si feceritis quæ ego præcipio vobis.
{15:14} You are my friends, if you do what I instruct you.
{15:15} Iam non dicam vos servos: quia servus nescit quid faciat dominus eius. Vos autem dixi amicos: quia omnia quæcumque audivi a Patre meo, nota feci vobis.
{15:15} I will no longer call you servants, for the servant does not know what his Lord is doing. But I have called you friends, because everything whatsoever that I have heard from my Father, I have made known to you.
{15:16} Non vos me elegistis: sed ego elegi vos, et posui vos ut eatis, et fructum afferatis: et fructus vester maneat: ut quodcumque petieritis Patrem in nomine meo, det vobis.
{15:16} You have not chosen me, but I have chosen you. And I have appointed you, so that you may go forth and bear fruit, and so that your fruit may last. Then whatever you have asked of the Father in my name, he shall give to you.
{15:17} Hæc mando vobis, ut diligatis invicem.
{15:17} This I command you: that you love one another.
{15:18} Si mundus vos odit: scitote quia me priorem vobis odio habuit.
{15:18} If the world hates you, know that it has hated me before you.
{15:19} Si de mundo fuissetis: mundus quod suum erat diligeret: quia vero de mundo non estis, sed ego elegi vos de mundo, propterea odit vos mundus.
{15:19} If you had been of the world, the world would love what is its own. Yet truly, you are not of the world, but I have chosen you out of the world; because of this, the world hates you.
{15:20} Mementote sermonis mei, quem ego dixi vobis: non est servus maior domino suo. Si me persecuti sunt, et vos persequentur: si sermonem meum servaverunt, et vestrum servabunt.
{15:20} Remember my saying that I told you: The servant is not greater than his Lord. If they have persecuted me, they will persecute you also. If they have kept my word, they will keep yours also.
{15:21} Sed hæc omnia facient vobis propter nomen meum: quia nesciunt eum, qui misit me.
{15:21} But all these things they will do to you because of my name, for they do not know him who sent me.
{15:22} Si non venissem, et locutus fuissem eis, peccatum non haberent: nunc autem excusationem non habent de peccato suo.
{15:22} If I had not come and had not spoken to them, they would not have sin. But now they have no excuse for their sin.
{15:23} Qui me odit: et Patrem meum odit.
{15:23} Whoever hates me, hates my Father also.
{15:24} Si opera non fecissem in eis, quæ nemo alius fecit, peccatum non haberent: nunc autem et viderunt, et oderunt et me, et Patrem meum.
{15:24} If I had not accomplished among them works that no other person has accomplished, they would not have sin. But now they have both seen me, and they have hated me and my Father.
{15:25} Sed ut adimpleatur sermo, qui in lege eorum scriptus est: Quia odio habuerunt me gratis.
{15:25} But this is so that the word may be fulfilled which was written in their law: ‘For they hated me without cause.’
{15:26} Cum autem venerit Paraclitus, quem ego mittam vobis a Patre, Spiritum veritatis, qui a Patre procedit, ille testimonium perhibebit de me:
{15:26} But when the Advocate has arrived, whom I will send to you from the Father, the Spirit of truth who proceeds from the Father, he will offer testimony about me.
{15:27} et vos testimonium perhibebitis, quia ab initio mecum estis.
{15:27} And you shall offer testimony, because you are with me from the beginning.”
{16:1} Hæc locutus sum vobis, ut non scandalizemini.
{16:1} “These things I have spoken to you, so that you would not stumble.
~ Or, ‘would not be scandalized.’ The word ‘scandalized’ is becoming fairly obscure in English, and the word ‘scandal’ has a different meaning in secular usage than it does in religious usage, so stumble is perhaps a better choice.
{16:2} Absque synagogis facient vos: sed venit hora, ut omnis, qui interficit vos, arbitretur obsequium se præstare Deo.
{16:2} They will put you out of the synagogues. But the hour is coming when everyone who puts you to death will consider that he is offering an excellent service to God.
{16:3} Et hæc facient vobis, quia non noverunt Patrem, neque me.
{16:3} And they will do these things to you because they have not known the Father, nor me.
{16:4} Sed hæc locutus sum vobis: ut cum venerit hora eorum reminiscamini, quia ego dixi vobis.
{16:4} But these things I have spoken to you, so that, when the hour for these things will have arrived, you may remember that I told you.
{16:5} Hæc autem vobis ab initio non dixi, quia vobiscum eram: Et nunc vado ad eum, qui misit me; et nemo ex vobis interrogat me, Quo vadis?
{16:5} But I did not tell you these things from the beginning, because I was with you. And now I am going to him who sent me. And no one among you has asked me, ‘Where are you going?’
{16:6} Sed quia hæc locutus sum vobis, tristitia implevit cor vestrum.
{16:6} But because I have spoken these things to you, sorrow has filled your heart.
{16:7} Sed ego veritatem dico vobis: expedit vobis ut ego vadam: si enim non abiero, Paraclitus non veniet ad vos: si autem abiero, mittam eum ad vos.
{16:7} But I tell you the truth: it is expedient for you that I am going. For if I do not go, the Advocate will not come to you. But when I will have gone away, I will send him to you.
{16:8} Et cum venerit ille, arguet mundum de peccato, et de iustitia, et de iudicio.
{16:8} And when he has arrived, he will argue against the world, about sin and about justice and about judgment:
{16:9} De peccato quidem: quia non crediderunt in me.
{16:9} about sin, indeed, because they have not believed in me;
{16:10} De iustitia vero: quia ad Patrem vado: et iam non videbitis me:
{16:10} about justice, truly, because I am going to the Father, and you will not see me any longer;
{16:11} De iudicio autem: quia princeps huius mundi iam iudicatus est.
{16:11} about judgment, then, because the prince of this world has already been judged.
{16:12} Adhuc multa habeo vobis dicere: sed non potestis portare modo.
{16:12} I still have many things to say to you, but you are not able to bear them now.
{16:13} Cum autem venerit ille Spiritus veritatis, docebit vos omnem veritatem. Non enim loquetur a semetipso: sed quæcumque audiet loquetur, et quæ ventura sunt annunciabit vobis.
{16:13} But when the Spirit of truth has arrived, he will teach the whole truth to you. For he will not be speaking from himself. Instead, whatever he will hear, he will speak. And he will announce to you the things that are to come.
{16:14} Ille me clarificabit: quia de meo accipiet, et annunciabit vobis.
{16:14} He shall glorify me. For he will receive from what is mine, and he will announce it to you.
{16:15} Omnia quæcumque habet Pater, mea sunt. Propterea dixi: quia de meo accipiet, et annunciabit vobis.
{16:15} All things whatsoever that the Father has are mine. For this reason, I said that he will receive from what is mine and that he will announce it to you.
{16:16} Modicum, et iam non videbitis me: et iterum modicum, et videbitis me: quia vado ad Patrem.
{16:16} A little while, and then you will not see me. And again a little while, and you will see me. For I am going to the Father.”
{16:17} Dixerunt ergo ex discipulis eius ad invicem: Quid est hoc, quod dicit nobis: Modicum, et non videbitis me: et iterum modicum, et videbitis me, et quia vado ad Patrem?
{16:17} Then some of his disciples said to one another: “What is this, that he is saying to us: ‘A little while, and you will not see me,’ and ‘Again a little while, and you will see me,’ and, ‘For I am going to the Father?’ ”
{16:18} Dicebant ergo: Quid est hoc, quod dicit, Modicum? nescimus quid loquitur.
{16:18} And they said: “What is this, that he is saying, ‘A little while?’ We do not understand what he is saying.”
{16:19} Cognovit autem Iesus, quia volebant eum interrogare, et dixit eis: De hoc quæritis inter vos quia dixi, Modicum, et non videbitis me: et iterum modicum, et videbitis me.
{16:19} But Jesus realized that they wanted to question him, and so he said to them: “Are you inquiring among yourselves about this, that I said: ‘A little while, and you will not see me, and again a little while, and you will see me?’
{16:20} Amen, amen dico vobis: quia plorabitis, et flebitis vos, mundus autem gaudebit: vos autem contristabimini, sed tristitia vestra vertetur in gaudium.
{16:20} Amen, amen, I say to you, that you shall mourn and weep, but the world will rejoice. And you shall be greatly saddened, yet your sorrow shall be turned into joy.
{16:21} Mulier cum parit, tristitiam habet, quia venit hora eius: cum autem pepererit puerum, iam non meminit pressuræ propter gaudium: quia natus est homo in mundum.
{16:21} A woman, when she is giving birth, has sorrow, because her hour has arrived. But when she has given birth to the child, then she no longer remembers the difficulties, because of the joy: for a man has been born into the world.
{16:22} Et vos igitur nunc quidem tristitiam habetis, iterum autem videbo vos, et gaudebit cor vestrum: et gaudium vestrum nemo tollet a vobis.
{16:22} Therefore, you also, indeed, have sorrow now. But I will see you again, and your heart shall rejoice. And no one will take away your joy from you.
{16:23} Et in illo die me non rogabitis quidquam. Amen, amen dico vobis: siquid petieritis Patrem in nomine meo, dabit vobis.
{16:23} And, in that day, you will not petition me for anything. Amen, amen, I say to you, if you ask the Father for anything in my name, he will give it to you.
{16:24} Usque modo non petistis quidquam in nomine meo: Petite, et accipietis, ut gaudium vestrum sit plenum.
{16:24} Until now, you have not requested anything in my name. Ask, and you shall receive, so that your joy may be full.
{16:25} Hæc in proverbiis locutus sum vobis. Venit hora cum iam non in proverbiis loquar vobis, sed palam de Patre annunciabo vobis.
{16:25} I have spoken these things to you in proverbs. The hour is coming when I will no longer speak to you in proverbs; instead, I will announce to you plainly from the Father.
{16:26} In illo die in nomine meo petetis: et non dico vobis quia ego rogabo Patrem de vobis:
{16:26} In that day, you shall ask in my name, and I do not say to you that I will ask the Father for you.
{16:27} Ipse enim Pater amat vos, quia vos me amastis, et credidistis, quia ego a Deo exivi.
{16:27} For the Father himself loves you, because you have loved me, and because you have believed that I went forth from God.
{16:28} Exivi a Patre, et veni in mundum: iterum relinquo mundum, et vado ad Patrem.
{16:28} I went forth from the Father, and I have come into the world. Next I am leaving the world, and I am going to the Father.”
{16:29} Dicunt ei discipuli eius: Ecce nunc palam loqueris, et proverbium nullum dicis.
{16:29} His disciples said to him: “Behold, now you are speaking plainly and not reciting a proverb.
{16:30} Nunc scimus quia scis omnia, et non opus est tibi ut quis te interroget: in hoc credimus quia a Deo existi.
{16:30} Now we know that you know all things, and that you have no need for anyone to question you. By this, we believe that you went forth from God.”
{16:31} Respondit eis Iesus: Modo creditis?
{16:31} Jesus answered them: “Do you believe now?
{16:32} Ecce venit hora, et iam venit, ut dispergamini unusquisque in propria, et me solum relinquatis: et non sum solus, quia Pater mecum est.
{16:32} Behold, the hour is coming, and it has now arrived, when you will be scattered, each one on his own, and you will leave me behind, alone. And yet I am not alone, for the Father is with me.
{16:33} Hæc locutus sum vobis, ut in me pacem habeatis. In mundo pressuram habebitis: sed confidite, ego vici mundum.
{16:33} These things I have spoken to you, so that you may have peace in me. In the world, you will have difficulties. But have confidence: I have overcome the world.”
{17:1} Hæc locutus est Iesus: et sublevatis oculis in cælum, dixit: Pater venit hora, clarifica Filium tuum, ut Filius tuus clarificet te:
{17:1} Jesus said these things, and then, lifting up his eyes toward heaven, he said: “Father, the hour has arrived: glorify your Son, so that your Son may glorify you,
~ Here and in subsequent verses, the word ‘clarificet’ is translated as ‘glorify.’ There is perhaps no better word in his context, but the word in Latin is a bit different than glorify. It has more of a sense of making something well-known, and is somewhat less abstract than glorify.
{17:2} Sicut dedisti ei potestatem omnis carnis, ut omne, quod dedisti ei, det eis vitam æternam.
{17:2} just as you have given authority over all flesh to him, so that he may give eternal life to all those whom you have given to him.
{17:3} Hæc est autem vita æterna: Ut cognoscant te, solum Deum verum, et quem misisti Iesum Christum.
{17:3} And this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent.
{17:4} Ego te clarificavi super terram: opus consummavi, quod dedisti mihi ut faciam:
{17:4} I have glorified you on earth. I have completed the work that you gave me to accomplish.
{17:5} et nunc clarifica me tu Pater apud temetipsum, claritate, quam habui prius, quam mundus esset, apud te.
{17:5} And now Father, glorify me within yourself, with the glory that I had with you before the world ever was.
{17:6} Manifestavi nomen tuum hominibus, quos dedisti mihi de mundo: Tui erant, et mihi eos dedisti: et sermonem tuum servaverunt.
{17:6} I have manifested your name to the men whom you have given to me from the world. They were yours, and you gave them to me. And they have kept your word.
{17:7} Nunc cognoverunt quia omnia, quæ dedisti mihi, abs te sunt:
{17:7} Now they realize that all the things that you have given me are from you.
{17:8} quia verba, quæ dedisti mihi, dedi eis: et ipsi acceperunt, et cognoverunt vere quia a te exivi, et crediderunt quia tu me misisti.
{17:8} For I have given them the words that you gave to me. And they have accepted these words, and they have truly understood that I went forth from you, and they have believed that you sent me.
{17:9} Ego pro eis rogo: Non pro mundo rogo, sed pro his, quos dedisti mihi: quia tui sunt:
{17:9} I pray for them. I do not pray for the world, but for those whom you have given to me. For they are yours.
{17:10} et mea omnia tua sunt, et tua mea sunt: et clarificatus sum in eis:
{17:10} And all that is mine is yours, and all that is yours is mine, and I am glorified in this.
{17:11} Et iam non sum in mundo, et hi in mundo sunt, et ego ad te venio. Pater sancte, serva eos in nomine tuo, quos dedisti mihi: ut sint unum, sicut et nos.
{17:11} And though I am not in the world, these are in the world, and I am coming to you. Father most holy, preserve them in your name, those whom you have given to me, so that they may be one, even as we are one.
{17:12} Cum essem cum eis, ego servabam eos in nomine tuo. Quos dedisti mihi, custodivi: et nemo ex eis periit, nisi filius perditionis, ut Scriptura impleatur.
{17:12} While I was with them, I preserved them in your name. I have guarded those whom you have given to me, and not one of them is lost, except the son of perdition, so that the Scripture may be fulfilled.
{17:13} Nunc autem ad te venio: et hæc loquor in mundo, ut habeant gaudium meum impletum in semetipsis.
{17:13} And now I am coming to you. But I am speaking these things in the world, so that they may have the fullness of my joy within themselves.
{17:14} Ego dedi eis sermonem tuum, et mundus eos odio habuit, quia non sunt de mundo, sicut et ego non sum de mundo.
{17:14} I have given them your word, and the world has hated them. For they are not of the world, just as I, too, am not of the world.
{17:15} Non rogo ut tollas eos de mundo, sed ut serves eos a malo.
{17:15} I am not praying that you would take them out of the world, but that you would preserve them from evil.
{17:16} De mundo non sunt, sicut et ego non sum de mundo.
{17:16} They are not of the world, just as I also am not of the world.
{17:17} Sanctifica eos in veritate. Sermo tuus veritas est.
{17:17} Sanctify them in truth. Your word is truth.
{17:18} Sicut tu me misisti in mundum, et ego misi eos in mundum.
{17:18} Just as you have sent me into the world, I also have sent them into the world.
{17:19} Et pro eis ego sanctifico meipsum: ut sint et ipsi sanctificati in veritate.
{17:19} And it is for them that I sanctify myself, so that they, too, may be sanctified in truth.
{17:20} Non pro eis autem rogo tantum, sed et pro eis, qui credituri sunt per verbum eorum in me:
{17:20} But I am not praying for them only, but also for those who through their word shall believe in me.
{17:21} ut omnes unum sint, sicut tu Pater in me, et ego in te, ut et ipsi in nobis unum sint: ut credat mundus, quia tu me misisti.
{17:21} So may they all be one. Just as you, Father, are in me, and I am in you, so also may they be one in us: so that the world may believe that you have sent me.
{17:22} Et ego claritatem, quam dedisti mihi, dedi eis: ut sint unum, sicut et nos unum sumus.
{17:22} And the glory that you have given to me, I have given to them, so that they may be one, just as we also are one.
{17:23} Ego in eis, et tu in me: ut sint consummati in unum: et cognoscat mundus quia tu me misisti, et dilexisti eos, sicut et me dilexisti.
{17:23} I am in them, and you are in me. So may they be perfected as one. And may the world know that you have sent me and that you have loved them, just as you have also loved me.
{17:24} Pater, quos dedisti mihi, volo ut ubi sum ego, et illi sint mecum: ut videant claritatem meam, quam dedisti mihi: quia dilexisti me ante constitutionem mundi.
{17:24} Father, I will that where I am, those whom you have given to me may also be with me, so that they may see my glory which you have given to me. For you loved me before the founding of the world.
{17:25} Pater iuste, mundus te non cognovit. Ego autem te cognovi: et hi cognoverunt, quia tu me misisti.
{17:25} Father most just, the world has not known you. But I have known you. And these have known that you sent me.
{17:26} Et notum feci eis nomen tuum, et notum faciam: ut dilectio, qua dilexisti me, in ipsis sit, et ego in ipsis.
{17:26} And I have made known your name to them, and I will make it known, so that the love in which you have loved me may be in them, and so that I may be in them.”
{18:1} Hæc cum dixisset Iesus, egressus est cum discipulis suis trans Torrentem Cedron, ubi erat hortus, in quem introivit ipse, et discipuli eius.
{18:1} When Jesus had said these things, he departed with his disciples across the Torrent of Kidron, where there was a garden, into which he entered with his disciples.
{18:2} Sciebat autem et Iudas, qui tradebat eum, locum: quia frequenter Iesus convenerat illuc cum discipulis suis.
{18:2} But Judas, who betrayed him, also knew the place, for Jesus had frequently met with his disciples there.
{18:3} Iudas ergo cum accepisset cohortem, et a Pontificibus, et Pharisæis ministros, venit illuc cum laternis, et facibus, et armis.
{18:3} Then Judas, when he had received a cohort from both the high priests and the attendants of the Pharisees, approached the place with lanterns and torches and weapons.
{18:4} Iesus itaque sciens omnia, quæ ventura erant super eum, processit, et dixit eis: Quem quæritis?
{18:4} And so Jesus, knowing all that was about to happen to him, advanced and said to them, “Who are you seeking?”
~ I realize that using Who instead of Whom is grammatically incorrect, but using Whom is awkward sounding and it is not the way that people speak in conversation.
{18:5} Responderunt ei: Iesum Nazarenum. Dicit eis Iesus: Ego sum. Stabat autem et Iudas, qui tradebat eum, cum ipsis.
{18:5} They answered him, “Jesus the Nazarene.” Jesus said to them, “I am he.” Now Judas, who betrayed him, was also standing with them.
{18:6} Ut ergo dixit eis: Ego sum: abierunt retrorsum, et ceciderunt in terram.
{18:6} Then, when he said to them, “I am he,” they moved back and fell to the ground.
{18:7} Iterum ergo interrogavit eos: Quem quæritis? Illi autem dixerunt: Iesum Nazarenum.
{18:7} Then again he questioned them: “Who are you seeking?” And they said, “Jesus the Nazarene.”
{18:8} Respondit Iesus: Dixi vobis, quia ego sum: si ergo me quæritis, sinite hos abire.
{18:8} Jesus responded: “I told you that I am he. Therefore, if you are seeking me, permit these others to go away.”
{18:9} Ut impleretur sermo, quem dixit: Quia quos dedisti mihi, non perdidi ex eis quemquam.
{18:9} This was so that the word might be fulfilled, which he said, “Of those whom you have given to me, I have not lost any of them.”
{18:10} Simon ergo Petrus habens gladium eduxit eum: et percussit pontificis servum: et abscidit auriculam eius dexteram. Erat autem nomen servo Malchus.
{18:10} Then Simon Peter, having a sword, drew it, and he struck the servant of the high priest, and he cut off his right ear. Now the name of the servant was Malchus.
{18:11} Dixit ergo Iesus Petro: Mitte gladium tuum in vaginam. Calicem, quem dedit mihi Pater, non bibam illum?
{18:11} Therefore, Jesus said to Peter: “Set your sword into the scabbard. Should I not drink the chalice which my Father has given to me?”
{18:12} Cohors ergo, et tribunus, et ministri Iudæorum comprehenderunt Iesum, et ligaverunt eum:
{18:12} Then the cohort, and the tribune, and the attendants of the Jews apprehended Jesus and bound him.
{18:13} Et adduxerunt eum ad Annam primum, erat enim socer Caiphæ, qui erat pontifex anni illius.
{18:13} And they led him away, first to Annas, for he was the father-in-law of Caiaphas, who was the high priest that year.
{18:14} Erat autem Caiphas, qui consilium dederat Iudæis: Quia expedit, unum hominem mori pro populo.
{18:14} Now Caiaphas was the one who had given counsel to the Jews that it was expedient for one man to die for the people.
{18:15} Sequebatur autem Iesum Simon Petrus, et alius discipulus. Discipulus autem ille erat notus pontifici, et introivit cum Iesu in atrium pontificis.
{18:15} And Simon Peter was following Jesus with another disciple. And that disciple was known to the high priest, and so he entered with Jesus into the court of the high priest.
{18:16} Petrus autem stabat ad ostium foris. Exivit ergo discipulus alius, qui erat notus pontifici, et dixit ostiariæ: et introduxit Petrum.
{18:16} But Peter was standing outside at the entrance. Therefore, the other disciple, who was known to the high priest, went out and spoke to the woman who was the doorkeeper, and he led in Peter.
{18:17} Dicit ergo Petro ancilla ostiaria: Numquid et tu ex discipulis es hominis istius? Dicit ille: Non sum.
{18:17} Therefore, the woman servant keeping the door said to Peter, “Are you not also among the disciples of this man?” He said, “I am not.”
{18:18} Stabant autem servi, et ministri ad prunas: quia frigus erat, et calefaciebant se: erat autem cum eis et Petrus stans, et calefaciens se.
{18:18} Now the servants and attendants were standing before burning coals, for it was cold, and they were warming themselves. And Peter was standing with them also, warming himself.
{18:19} Pontifex ergo interrogavit Iesum de discipulis suis, et de doctrina eius.
{18:19} Then the high priest questioned Jesus about his disciples and about his doctrine.
{18:20} Respondit ei Iesus: Ego palam locutus sum mundo: ego semper docui in synagoga, et in templo, quo omnes Iudæi conveniunt: et in occulto locutus sum nihil.
{18:20} Jesus responded to him: “I have spoken openly to the world. I have always taught in the synagogue and in the temple, where all the Jews meet. And I have said nothing in secret.
{18:21} Quid me interrogas? Interroga eos, qui audierunt quid locutus sim ipsis: ecce hi sciunt quæ dixerim ego.
{18:21} Why do you question me? Question those who heard what I said to them. Behold, they know these things that I have said.”
{18:22} Hæc autem cum dixisset, unus assistens ministrorum dedit alapam Iesu, dicens: Sic respondes pontifici?
{18:22} Then, when he had said this, one of the attendants standing nearby struck Jesus, saying: “Is this the way you answer the high priest?”
{18:23} Respondit ei Iesus: Si male locutus sum, testimonium perhibe de malo: si autem bene, quid me cædis?
{18:23} Jesus answered him: “If I have spoken wrongly, offer testimony about the wrong. But if I have spoken correctly, then why do you strike me?”
{18:24} Et misit eum Annas ligatum ad Caipham pontificem.
{18:24} And Annas sent him bound to Caiaphas, the high priest.
{18:25} Erat autem Simon Petrus stans, et calefaciens se. Dixerunt ergo ei: Numquid et tu ex discipulis eius es? Negavit ille, et dixit: Non sum.
{18:25} Now Simon Peter was standing and warming himself. Then they said to him, “Are you not also one of his disciples?” He denied it and said, “I am not.”
{18:26} Dicit ei unus ex servis pontificis, cognatus eius, cuius abscidit Petrus auriculam: Nonne ego te vidi in horto cum illo?
{18:26} One of the servants of the high priest (a relative of him whose ear Peter had cut off) said to him, “Did I not see you in the garden with him?”
{18:27} Iterum ergo negavit Petrus: et statim gallus cantavit.
{18:27} Therefore, again, Peter denied it. And immediately the rooster crowed.
{18:28} Adducunt ergo Iesum a Caipha in prætorium. Erat autem mane: et ipsi non introierunt in prætorium, ut non contaminarentur, sed ut manducarent Pascha.
{18:28} Then they led Jesus from Caiaphas into the praetorium. Now it was morning, and so they did not enter into the praetorium, so that they would not be defiled, but might eat the Passover.
~ The Last Supper occurred a day earlier than most Jews celebrated the Passover supper, so that Jesus could both celebrate the Passover and be the Passover Lamb on the Cross. This was arranged by the Providence of God and permitted by a tradition of the Jews for those from Galilee.
{18:29} Exivit ergo Pilatus ad eos foras, et dixit: Quam accusationem affertis adversus hominem hunc?
{18:29} Therefore, Pilate went outside to them, and he said, “What accusation are you bringing against this man?”
{18:30} Responderunt, et dixerunt ei: Si non esset hic malefactor, non tibi tradidissemus eum.
{18:30} They responded and said to him, “If he were not an evil-doer, we would not have handed him over to you.”
{18:31} Dixit ergo eis Pilatus: Accipite eum vos, et secundum legem vestram iudicate eum. Dixerunt ergo ei Iudæi: Nobis non licet interficere quemquam.
{18:31} Therefore, Pilate said to them, “Take him yourselves and judge him according to your own law.” Then the Jews said to him, “It is not lawful for us to execute anyone.”
{18:32} Ut sermo Iesu impleretur, quem dixit, significans qua morte esset moriturus.
{18:32} This was so that the word of Jesus would be fulfilled, which he spoke signifying what kind of death he would die.
{18:33} Introivit ergo iterum in prætorium Pilatus, et vocavit Iesum, et dixit ei: Tu es rex Iudæorum?
{18:33} Then Pilate entered the praetorium again, and he called Jesus and said to him, “You are the king of the Jews?”
{18:34} Respondit Iesus: A temetipso hoc dicis, an alii dixerunt tibi de me?
{18:34} Jesus responded, “Are you saying this of yourself, or have others spoken to you about me?”
{18:35} Respondit Pilatus: Numquid ego Iudæus sum? Gens tua, et pontifices tradiderunt te mihi: quid fecisti?
{18:35} Pilate responded: “Am I a Jew? Your own nation and the high priests have handed you over to me. What have you done?”
{18:36} Respondit Iesus: Regnum meum non est de hoc mundo. Si ex hoc mundo esset regnum meum, ministri mei utique decertarent ut non traderer Iudæis: nunc autem regnum meum non est hinc.
{18:36} Jesus responded: “My kingdom is not of this world. If my kingdom were of this world, my ministers would certainly strive so that I would not be handed over to the Jews. But my kingdom is not now from here.”
{18:37} Dixit itaque ei Pilatus: Ergo rex es tu? Respondit Iesus: Tu dicis quia rex sum ego. Ego in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati: omnis, qui est ex veritate, audit vocem meam.
{18:37} And so Pilate said to him, “You are a king, then?” Jesus answered, “You are saying that I am a king. For this I was born, and for this I came into the world: so that I may offer testimony to the truth. Everyone who is of the truth hears my voice.”
{18:38} Dicit ei Pilatus: Quid est veritas? Et cum hoc dixisset, iterum exivit ad Iudæos, et dicit eis: Ego nullam invenio in eo causam.
{18:38} Pilate said to him, “What is truth?” And when he had said this, he went out again to the Jews, and he said to them, “I find no case against him.
{18:39} Est autem consuetudo vobis ut unum dimittam vobis in Pascha: vultis ergo dimittam vobis regem Iudæorum?
{18:39} But you have a custom, that I should release someone to you at the Passover. Therefore, do you want me to release to you the king of the Jews?”
{18:40} Clamaverunt ergo rursum omnes, dicentes: Non hunc, sed Barabbam. Erat autem Barabbas latro.
{18:40} Then they all cried out repeatedly, saying: “Not this one, but Barabbas.” Now Barabbas was a robber.
{19:1} Tunc ergo apprehendit Pilatus Iesum, et flagellavit.
{19:1} Therefore, Pilate then took Jesus into custody and scourged him.
{19:2} Et milites plectentes coronam de spinis, imposuerunt capiti eius: et veste purpurea circumdederunt eum.
{19:2} And the soldiers, plaiting a crown of thorns, imposed it on his head. And they put a purple garment around him.
{19:3} Et veniebant ad eum, et dicebant: Ave, rex Iudæorum: et dabant ei alapas.
{19:3} And they were approaching him and saying, “Hail, king of the Jews!” And they struck him repeatedly.
~ The expression ‘dabant alapas’ has the verb in the imperative tense, so the translation of ‘repeatedly’ is justified. More literally (and more awkwardly) it says ‘they were giving him blows.’
{19:4} Exivit ergo iterum Pilatus foras, et dicit eis: Ecce adduco vobis eum foras, ut cognoscatis quia nullam invenio in eo causam.
{19:4} Then Pilate went outside again, and he said to them: “Behold, I am bringing him out to you, so that you may realize that I find no case against him.”
{19:5} (Exivit ergo Iesus portans coronam spineam, et purpureum vestimentum:) Et dicit eis: Ecce homo.
{19:5} (Then Jesus went out, bearing the crown of thorns and the purple garment.) And he said to them, “Behold the man.”
{19:6} Cum ergo vidissent eum Pontifices, et ministri, clamabant, dicentes: Crucifige, crucifige eum. Dicit eis Pilatus: Accipite eum vos, et crucifigite: ego enim non invenio in eo causam.
{19:6} Therefore, when the high priests and the attendants had seen him, they cried out, saying: “Crucify him! Crucify him!” Pilate said to them: “Take him yourselves and crucify him. For I find no case against him.”
{19:7} Responderunt ei Iudæi: Nos legem habemus, et secundum legem debet mori, quia Filium Dei se fecit.
{19:7} The Jews answered him, “We have a law, and according to the law, he ought to die, for he has made himself the Son of God.”
{19:8} Cum ergo audisset Pilatus hunc sermonem, magis timuit.
{19:8} Therefore, when Pilate had heard this word, he was more fearful.
{19:9} Et ingressus est prætorium iterum: et dixit ad Iesum: Unde es tu? Iesus autem responsum non dedit ei.
{19:9} And he entered into the praetorium again. And he said to Jesus. “Where are you from?” But Jesus gave him no response.
{19:10} Dicit ergo ei Pilatus: Mihi non loqueris? Nescis quia potestatem habeo crucifigere te, et potestatem habeo dimittere te?
{19:10} Therefore, Pilate said to him: “Will you not speak to me? Do you not know that I have authority to crucify you, and I have authority to release you?”
{19:11} Respondit Iesus: Non haberes potestatem adversum me ullam, nisi tibi datum esset desuper. Propterea qui me tradidit tibi, maius peccatum habet.
{19:11} Jesus responded, “You would not have any authority over me, unless it were given to you from above. For this reason, he who has handed me over to you has the greater sin.”
{19:12} Et exinde quærebat Pilatus dimittere eum. Iudæi autem clamabant dicentes: Si hunc dimittis, non es amicus Cæsaris. Omnis enim, qui se regem facit, contradicit Cæsari.
{19:12} And from then on, Pilate was seeking to release him. But the Jews were crying out, saying: “If you release this man, you are no friend of Caesar. For anyone who makes himself a king contradicts Caesar.”
{19:13} Pilatus autem cum audisset hos sermones, adduxit foras Iesum: et sedit pro tribunali, in loco, qui dicitur Lithostrotos, Hebraice autem Gabbatha.
{19:13} Now when Pilate had heard these words, he brought Jesus outside, and he sat down in the seat of judgment, in a place which is called the Pavement, but in Hebrew, it is called the Elevation.
{19:14} Erat autem parasceve Paschæ, hora quasi sexta, et dicit Iudæis: Ecce rex vester.
{19:14} Now it was the preparation day of the Passover, about the sixth hour. And he said to the Jews, “Behold your king.”
{19:15} Illi autem clamabant: Tolle, tolle, crucifige eum. Dicit eis Pilatus: Regem vestrum crucifigam? Responderunt Pontifices: Non habemus Regem, nisi Cæsarem.
{19:15} But they were crying out: “Take him away! Take him away! Crucify him!” Pilate said to them, “Shall I crucify your king?” The high priests responded, “We have no king except Caesar.”
{19:16} Tunc ergo tradidit eis illum ut crucifigeretur. Susceperunt autem Iesum, et eduxerunt.
{19:16} Therefore, he then handed him over to them to be crucified. And they took Jesus and led him away.
{19:17} Et baiulans sibi crucem exivit in eum, qui dicitur Calvariæ, locum, Hebraice autem Golgotha:
{19:17} And carrying his own cross, he went forth to the place which is called Calvary, but in Hebrew it is called the Place of the Skull.
{19:18} ubi crucifixerunt eum, et cum eo alios duos hinc, et hinc, medium autem Iesum.
{19:18} There they crucified him, and with him two others, one on each side, with Jesus in the middle.
{19:19} Scripsit autem et titulum Pilatus: et posuit super crucem. Erat autem scriptum: Iesus Nazarenus, Rex Iudæorum.
{19:19} Then Pilate also wrote a title, and he set it above the cross. And it was written: JESUS THE NAZARENE, KING OF THE JEWS.
{19:20} Hunc ergo titulum multi Iudæorum legerunt: quia prope civitatem erat locus, ubi crucifixus est Iesus: Et erat scriptum Hebraice, Græce, et Latine.
{19:20} Therefore, many of the Jews read this title, for the place where Jesus was crucified was close to the city. And it was written in Hebrew, in Greek, and in Latin.
{19:21} Dicebant ergo Pilato Pontifices Iudæorum: Noli scribere, Rex Iudæorum: sed quia ipse dixit: Rex sum Iudæorum.
{19:21} Then the high priests of the Jews said to Pilate: Do not write, ‘King of the Jews,’ but that he said, ‘I am King of the Jews.’
{19:22} Respondit Pilatus: Quod scripsi, scripsi.
{19:22} Pilate responded, “What I have written, I have written.”
~ Pilate was most likely speaking in Latin when he said these words. These words show a manner of thought and expression found in ancient Roman culture and society. It is also a very natural expression in Latin.
{19:23} Milites ergo cum crucifixissent eum, acceperunt vestimenta eius, (et fecerunt quattuor partes: unicuique militi partem) et tunicam. Erat autem tunica inconsutilis, desuper contexta per totum.
{19:23} Then the soldiers, when they had crucified him, took his garments, and they made four parts, one part to each soldier, and the tunic. But the tunic was seamless, woven from above throughout the whole.
{19:24} Dixerunt ergo ad invicem: Non scindamus eam, sed sortiamur de illa cuius sit. Ut Scriptura impleretur, dicens: Partiti sunt vestimenta mea sibi: et in vestem meam miserunt sortem. Et milites quidem hæc fecerunt.
{19:24} Then they said to one another, “Let us not cut it, but instead let us cast lots over it, to see whose it will be.” This was so that the Scripture would be fulfilled, saying: “They have distributed my garments among themselves, and for my vesture they have cast lots.” And indeed, the soldiers did these things.
{19:25} Stabant autem iuxta crucem Iesu mater eius, et soror matris eius, Maria Cleophæ, et Maria Magdalene.
{19:25} And standing beside the cross of Jesus were his mother, and his mother’s sister, and Mary of Cleophas, and Mary Magdalene.
~ According to Blessed Anne Catherine Emmerich, Mary Cleophas was the daughter of Cleophas and Maria Heli (the Virgin Mary’s older sister). So the sister of Christ’s mother, and the woman named Mary Cleophas are two different persons.
{19:26} Cum vidisset ergo Iesus matrem, et discipulum stantem, quem diligebat, dicit matri suæ: Mulier, ecce filius tuus.
{19:26} Therefore, when Jesus had seen his mother and the disciple whom he loved standing near, he said to his mother, “Woman, behold your son.”
{19:27} Deinde dicit discipulo: Ecce mater tua. Et ex illa hora accepit eam discipulus in sua.
{19:27} Next, he said to the disciple, “Behold your mother.” And from that hour, the disciple accepted her as his own.
{19:28} Postea sciens Iesus quia omnia consummata sunt, ut consummaretur Scriptura, dixit: Sitio.
{19:28} After this, Jesus knew that all had been accomplished, so in order that the Scripture might be completed, he said, “I thirst.”
{19:29} Vas ergo erat positum aceto plenum. Illi autem spongiam plenam aceto, hyssopo circumponentes, obtulerunt ori eius.
{19:29} And there was a container placed there, full of vinegar. Then, placing a sponge full of vinegar around hyssop, they brought it to his mouth.
{19:30} Cum ergo accepisset Iesus acetum, dixit: Consummatum est. Et inclinato capite tradidit spiritum.
{19:30} Then Jesus, when he had received the vinegar, said: “It is consummated.” And bowing down his head, he surrendered his spirit.
{19:31} Iudæi ergo, (quoniam Parasceve erat) ut non remanerent in cruce corpora Sabbato, (erat enim magnus dies ille Sabbati) rogaverunt Pilatum ut frangerentur eorum crura, et tollerentur.
{19:31} Then the Jews, because it was the preparation day, so that the bodies would not remain upon the cross on the Sabbath (for that Sabbath was a great day), they petitioned Pilate in order that their legs might be broken, and they might be taken away.
{19:32} Venerunt ergo milites: et primi quidem fregerunt crura, et alterius, qui crucifixus est cum eo.
{19:32} Therefore, the soldiers approached, and, indeed, they broke the legs of the first one, and of the other who was crucified with him.
{19:33} Ad Iesum autem cum venissent, ut viderunt eum iam mortuum, non fregerunt eius crura,
{19:33} But after they had approached Jesus, when they saw that he was already dead, they did not break his legs.
{19:34} sed unus militum lancea latus eius aperuit, et continuo exivit sanguis, et aqua.
{19:34} Instead, one of the soldiers opened his side with a lance, and immediately there went out blood and water.
{19:35} Et qui vidit, testimonium perhibuit: et verum est testimonium eius. Et ille scit quia vera dicit: ut et vos credatis.
{19:35} And he who saw this has offered testimony, and his testimony is true. And he knows that he speaks the truth, so that you also may believe.
{19:36} Facta sunt enim hæc ut Scriptura impleretur: Os non comminuetis ex eo.
{19:36} For these things happened so that the Scripture would be fulfilled: “You shall not break a bone of him.”
{19:37} Et iterum alia Scriptura dicit: Videbunt in quem transfixerunt.
{19:37} And again, another Scripture says: “They shall look upon him, whom they have pierced.”
{19:38} Post hæc autem rogavit Pilatum Ioseph ab Arimathæa, (eo quod esset discipulus Iesu, occultus autem propter metum Iudæorum) ut tolleret corpus Iesu. Et permisit Pilatus. Venit ergo, et tulit corpus Iesu.
{19:38} Then, after these things, Joseph from Arimathea, (because he was a disciple of Jesus, but a secret one for fear of the Jews) petitioned Pilate so that he might take away the body of Jesus. And Pilate gave permission. Therefore, he went and took away the body of Jesus.
{19:39} Venit autem et Nicodemus, qui venerat ad Iesum nocte primum, ferens mixturam myrrhæ, et aloes, quasi libras centum.
{19:39} Now Nicodemus also arrived, (who had gone to Jesus at first by night) bringing a mixture of myrrh and aloe, weighing about seventy pounds.
~ The libra was a weight of one Roman pound, but this is substantially less than what is called a pound today. Thus 100 libras is not 100 modern pounds, but about 71.2 pounds or about 32.3 kilograms.
{19:40} Acceperunt ergo corpus Iesu, et ligaverunt illud linteis cum aromatibus, sicut mos est Iudæis sepelire.
{19:40} Therefore, they took the body of Jesus, and they bound it with linen cloths and the aromatic spices, just as it is the manner of the Jews to bury.
{19:41} Erat autem in loco, ubi crucifixus est, hortus: et in horto monumentum novum, in quo nondum quisquam positus erat.
{19:41} Now in the place where he was crucified there was a garden, and in the garden there was a new tomb, in which no one had yet been laid.
{19:42} Ibi ergo propter Parasceven Iudæorum, quia iuxta erat monumentum, posuerunt Iesum.
{19:42} Therefore, because of the preparation day of the Jews, since the tomb was nearby, they placed Jesus there.
{20:1} Una autem Sabbati, Maria Magdalene venit mane, cum adhuc tenebræ essent, ad monumentum: et vidit lapidem sublatum a monumento.
{20:1} Then on the first Sabbath, Mary Magdalene went to the tomb early, while it was still dark, and she saw that the stone had been rolled away from the tomb.
~ As with the other Gospels, John points out that this Sunday was the first Christian Sabbath. The phrase ‘una sabbati’ does not mean the first day of the week, but the first Sabbath.
{20:2} Cucurrit ergo, et venit ad Simonem Petrum, et ad alium discipulum, quem amabat Iesus, et dicit illis: Tulerunt Dominum de monumento, et nescimus ubi posuerunt eum.
{20:2} Therefore, she ran and went to Simon Peter, and to the other disciple, whom Jesus loved, and she said to them, “They have taken the Lord away from the tomb, and we do not know where they have laid him.”
{20:3} Exiit ergo Petrus, et ille alius discipulus, et venerunt ad monumentum.
{20:3} Therefore, Peter departed with the other disciple, and they went to the tomb.
{20:4} Currebant autem duo simul, et ille alius discipulus præcucurrit citius Petro, et venit primus ad monumentum.
{20:4} Now they both ran together, but the other disciple ran more quickly, ahead of Peter, and so he arrived at the tomb first.
{20:5} Et cum se inclinasset, vidit posita linteamina, non tamen introivit.
{20:5} And when he bowed down, he saw the linen cloths lying there, but he did not yet enter.
{20:6} Venit ergo Simon Petrus sequens eum, et introivit in monumentum, et vidit linteamina posita,
{20:6} Then Simon Peter arrived, following him, and he entered the tomb, and he saw the linen cloths lying there,
{20:7} et sudarium, quod fuerat super caput eius, non cum linteaminibus positum, sed separatim involutum in unum locum.
{20:7} and the separate cloth which had been over his head, not placed with the linen cloths, but in a separate place, wrapped up by itself.
{20:8} Tunc ergo introivit et ille discipulus, qui venerat primus ad monumentum: et vidit, et credidit:
{20:8} Then the other disciple, who had arrived first at the tomb, also entered. And he saw and believed.
{20:9} nondum enim sciebant Scripturam, quia oportebat eum a mortuis resurgere.
{20:9} For as yet they did not understand the Scripture, that it was necessary for him to rise again from the dead.
{20:10} Abierunt ergo iterum discipuli ad semetipsos.
{20:10} Then the disciples went away again, each by himself.
{20:11} Maria autem stabat ad monumentum foris, plorans: Dum ergo fleret, inclinavit se, et prospexit in monumentum:
{20:11} But Mary was standing outside the tomb, weeping. Then, while she was weeping, she bowed down and gazed into the tomb.
{20:12} et vidit duos Angelos in albis, sedentes, unum ad caput, et unum ad pedes, ubi positum fuerat corpus Iesu.
{20:12} And she saw two Angels in white, sitting where the body of Jesus had been placed, one at the head, and one at the feet.
{20:13} Dicunt ei illi: Mulier, quid ploras? Dicit eis: Quia tulerunt Dominum meum: et nescio ubi posuerunt eum.
{20:13} They said to her, “Woman, why are you weeping?” She said to them, “Because they have taken away my Lord, and I do not know where they have placed him.”
{20:14} Hæc cum dixisset, conversa est retrorsum, et vidit Iesum stantem: et non sciebat quia Iesus est.
{20:14} When she had said this, she turned around and saw Jesus standing there, but she did not know that it was Jesus.
{20:15} Dicit ei Iesus: Mulier, quid ploras? Quem quæris? Illa existimans quia hortulanus esset, dicit ei: Domine, si tu sustulisti eum, dicito mihi ubi posuisti eum: et ego eum tollam.
{20:15} Jesus said to her: “Woman, why are you weeping? Who are you seeking?” Considering that it was the gardener, she said to him, “Sir, if you have moved him, tell me where you have placed him, and I will take him away.”
{20:16} Dicit ei Iesus: Maria. Conversa illa, dicit ei: Rabboni (quod dicitur Magister.)
{20:16} Jesus said to her, “Mary!” And turning, she said to him, “Rabboni!” (which means, Teacher).
{20:17} Dicit ei Iesus: Noli me tangere, nondum enim ascendi ad Patrem meum: vade autem ad fratres meos, et dic eis: Ascendo ad Patrem meum, et Patrem vestrum, Deum meum, et Deum vestrum.
{20:17} Jesus said to her: “Do not touch me. For I have not yet ascended to my Father. But go to my brothers and tell them: ‘I am ascending to my Father and to your Father, to my God and to your God.’ ”
{20:18} Venit Maria Magdalene annuncians discipulis: Quia vidi Dominum, et hæc dixit mihi.
{20:18} Mary Magdalene went, announcing to the disciples, “I have seen the Lord, and these are the things that he said to me.”
{20:19} Cum ergo sero esset die illo, una Sabbatorum, et fores essent clausæ, ubi erant discipuli congregati propter metum Iudæorum: venit Iesus, et stetit in medio, et dixit eis: Pax vobis.
{20:19} Then, when it was late on the same day, on the first of the Sabbaths, and the doors were closed where the disciples were gathered, for fear of the Jews, Jesus came and stood in their midst, and he said to them: “Peace to you.”
{20:20} Et cum hoc dixisset, ostendit eis manus, et latus. Gavisi sunt ergo discipuli, viso Domino.
{20:20} And when he had said this, he showed them his hands and side. And the disciples were gladdened when they saw the Lord.
{20:21} Dixit ergo eis iterum: Pax vobis. Sicut misit me Pater, et ego mitto vos.
{20:21} Therefore, he said to them again: “Peace to you. As the Father has sent me, so I send you.”
{20:22} Hæc cum dixisset, insufflavit: et dixit eis: Accipite Spiritum Sanctum:
{20:22} When he had said this, he breathed on them. And he said to them: “Receive the Holy Spirit.
{20:23} quorum remiseritis peccata, remittuntur eis: et quorum retinueritis, retenta sunt.
{20:23} Those whose sins you shall forgive, they are forgiven them, and those whose sins you shall retain, they are retained.”
{20:24} Thomas autem unus ex duodecim, qui dicitur Didymus, non erat cum eis quando venit Iesus.
{20:24} Now Thomas, one of the twelve, who is called the Twin, was not with them when Jesus arrived.
{20:25} Dixerunt ergo ei alii discipuli: Vidimus Dominum. Ille autem dixit eis: Nisi videro in manibus eius fixuram clavorum, et mittam digitum meum in locum clavorum, et mittam manum meam in latus eius, non credam.
{20:25} Therefore, the other disciples said to him, “We have seen the Lord.” But he said to them, “Unless I will see in his hands the mark of the nails and place my finger into the place of the nails, and place my hand into his side, I will not believe.”
{20:26} Et post dies octo, iterum erant discipuli eius intus: et Thomas cum eis. Venit Iesus ianuis clausis, et stetit in medio, et dixit: Pax vobis.
{20:26} And after eight days, again his disciples were within, and Thomas was with them. Jesus arrived, though the doors had been closed, and he stood in their midst and said, “Peace to you.”
{20:27} Deinde dicit Thomæ: Infer digitum tuum huc, et vide manus meas, et affer manum tuam, et mitte in latus meum: et noli esse incredulus, sed fidelis.
{20:27} Next, he said to Thomas: “Look at my hands, and place your finger here; and bring your hand close, and place it at my side. And do not choose to be unbelieving, but faithful.”
{20:28} Respondit Thomas, et dixit ei: Dominus meus, et Deus meus.
{20:28} Thomas responded and said to him, “My Lord and my God.”
{20:29} Dixit ei Iesus: Quia vidisti me Thoma, credidisti: beati qui non viderunt, et crediderunt.
{20:29} Jesus said to him: “You have seen me, Thomas, so you have believed. Blessed are those who have not seen and yet have believed.”
{20:30} Multa quidem, et alia signa fecit Iesus in conspectu discipulorum suorum, quæ non sunt scripta in libro hoc.
{20:30} Jesus also accomplished many other signs in the sight of his disciples. These have not been written in this book.
{20:31} Hæc autem scripta sunt ut credatis, quia Iesus est Christus Filius Dei: et ut credentes, vitam habeatis in nomine eius.
{20:31} But these things have been written, so that you may believe that Jesus is the Christ, the Son of God, and so that, in believing, you may have life in his name.
{21:1} Postea manifestavit se iterum Iesus discipulis ad mare Tiberiadis. Manifestavit autem sic:
{21:1} After this, Jesus manifested himself again to the disciples at the Sea of Tiberias. And he manifested himself in this way.
{21:2} Erant simul Simon Petrus, et Thomas, qui dicitur Didymus, et Nathanael, qui erat a Cana Galilææ, et filii Zebedæi, et alii ex discipulis eius duo.
{21:2} These were together: Simon Peter and Thomas, who is called the Twin, and Nathanael, who was from Cana of Galilee, and the sons of Zebedee, and two others of his disciples.
{21:3} Dicit eis Simon Petrus: Vado piscari. Dicunt ei: Venimus et nos tecum. Et exierunt, et ascenderunt in navim: et illa nocte nihil prendiderunt.
{21:3} Simon Peter said to them, “I am going fishing.” They said to him, “And we are going with you.” And they went and climbed into the ship. And in that night, they caught nothing.
{21:4} Mane autem facto stetit Iesus in littore: non tamen cognoverunt discipuli quia Iesus est.
{21:4} But when morning arrived, Jesus stood on the shore. Yet the disciples did not realize that it was Jesus.
{21:5} Dixit ergo eis Iesus: Pueri numquid pulmentarium habetis? Responderunt ei: Non.
{21:5} Then Jesus said to them, “Children, do you have any food?” They answered him, “No.”
{21:6} Dicit eis: Mittite in dexteram navigii rete: et invenietis. Miserunt ergo: et iam non valebant illud trahere præ multitudine piscium.
{21:6} He said to them, “Cast the net to the right side of the ship, and you will find some.” Therefore, they cast it out, and then they were not able to draw it in, because of the multitude of fish.
{21:7} Dixit ergo discipulus ille, quem diligebat Iesus, Petro: Dominus est. Simon Petrus cum audisset quia Dominus est, tunica succinxit se (erat enim nudus) et misit se in mare.
{21:7} Therefore, the disciple whom Jesus loved said to Peter, “It is the Lord.” Simon Peter, when he had heard that it was the Lord, wrapped his tunic around himself, (for he was naked) and he cast himself into the sea.
{21:8} Alii autem discipuli navigio venerunt: (non enim longe erant a terra, sed quasi cubitis ducentis) trahentes rete piscium.
{21:8} Then the other disciples arrived in a boat, (for they were not far from the land, only about two hundred cubits) dragging the net with the fish.
{21:9} Ut ergo descenderunt in terram, viderunt prunas positas, et piscem superpositum, et panem.
{21:9} Then, when they climbed down to the land they saw burning coals prepared, and fish already placed above them, and bread.
{21:10} Dicit eis Iesus: Afferte de piscibus, quos prendidistis nunc.
{21:10} Jesus said to them, “Bring some of the fish that you have just now caught.”
{21:11} Ascendit Simon Petrus, et traxit rete in terram, plenum magnis piscibus centum quinquaginta tribus. Et cum tanti essent, non est scissum rete.
{21:11} Simon Peter climbed up and drew in the net to land: full of large fish, one hundred and fifty-three of them. And although there were so many, the net was not torn.
~ The catch of fish represents souls saved by the Church in the end times. The size of the fish represents the number of souls saved: a large number. The number of the fish represents the way that they are saved: through the holy Rosary, represented figuratively by the 153 Hail Mary’s found in the traditional form of the prayer.
{21:12} Dicit eis Iesus: Venite, prandete. Et nemo audebat discumbentium interrogare eum: Tu quis es? scientes, quia Dominus est.
{21:12} Jesus said to them, “Approach and dine.” And not one of them sitting down to eat dared to ask him, “Who are you?” For they knew that it was the Lord.
{21:13} Et venit Iesus, et accipit panem, et dat eis, et piscem similiter.
{21:13} And Jesus approached, and he took bread, and he gave it to them, and similarly with the fish.
{21:14} Hoc iam tertio manifestatus est Iesus discipulis suis cum resurrexisset a mortuis.
{21:14} This was now the third time that Jesus was manifested to his disciples, after he had resurrected from the dead.
~ Notice that the verb tense is active not passive. Jesus has the power, as the Son of God, to raise himself up from the dead. At the general resurrection, we shall all be resurrected from the dead (passive tense) by Christ. But at His own resurrection, Christ resurrected himself from the dead (active tense).
{21:15} Cum ergo prandissent, dicit Simoni Petro Iesus: Simon Ioannis diligis me plus his? Dicit ei: Etiam Domine, tu scis quia amo te. Dicit ei: Pasce agnos meos.
{21:15} Then, when they had dined, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Feed my lambs.”
{21:16} Dicit ei iterum: Simon Ioannis, diligis me? Ait illi: Etiam Domine, tu scis quia amo te. Dicit ei: Pasce agnos meos.
{21:16} He said to him again: “Simon, son of John, do you love me?” He said to him, “Yes, Lord, you know that I love you.” He said to him, “Feed my lambs.”
{21:17} Dicit ei tertio: Simon Ioannis, amas me? Contristatus est Petrus, quia dixit ei tertio, Amas me? et dixit ei: Domine tu omnia nosti: tu scis quia amo te. Dixit ei: Pasce oves meas.
{21:17} He said to him a third time, “Simon, son of John, do you love me?” Peter was very grieved that he had asked him a third time, “Do you love me?” And so he said to him: “Lord, you know all things. You know that I love you.” He said to him, “Feed my sheep.
{21:18} Amen, amen dico tibi: cum esses iunior cingebas te, et ambulabas ubi volebas: cum autem senueris, extendes manus tuas, et alius te cinget, et ducet quo tu non vis.
{21:18} Amen, amen, I say to you, when you were younger, you girded yourself and walked wherever you wanted. But when you are older, you will extend your hands, and another shall gird you and lead you where you do not want to go.”
{21:19} Hoc autem dixit significans qua morte clarificaturus esset Deum. Et cum hoc dixisset, dicit ei: Sequere me.
{21:19} Now he said this to signify by what kind of death he would glorify God. And when he had said this, he said to him, “Follow me.”
{21:20} Conversus Petrus vidit illum discipulum, quem diligebat Iesus, sequentem, qui et recubuit in cœna super pectus eius, et dixit: Domine quis est qui tradet te?
{21:20} Peter, turning around, saw the disciple whom Jesus loved following, the one who also had leaned on his chest at supper and said, “Lord, who is it who shall betray you?”
{21:21} Hunc ergo cum vidisset Petrus, dixit Iesu: Domine hic autem quid?
{21:21} Therefore, when Peter had seen him, he said to Jesus, “Lord, but what about this one?”
{21:22} Dicit ei Iesus: Sic eum volo manere donec veniam, quid ad te? Tu me sequere.
{21:22} Jesus said to him: “If I want him to remain until I return, what is that to you? You follow me.”
~ All the Apostles were martyred except John. This is a foreshadowing of the last days before the Return of Christ, when almost the whole Church will suffer severe persecution, but one part will be spared, so that the Church will not pass away prior to Christ’s return.
{21:23} Exiit ergo sermo iste inter fratres quia discipulus ille non moritur. Et non dixit ei Iesus: Non moritur: sed: Sic eum volo manere donec veniam, quid ad te?
{21:23} Therefore, the saying went out among the brothers that this disciple would not die. But Jesus did not say to him that he would not die, but only, “If I want him to remain until I return, what is that to you?”
{21:24} Hic est discipulus ille, qui testimonium perhibet de his, et scripsit hæc: et scimus, quia verum est testimonium eius.
{21:24} This is the same disciple who offers testimony about these things, and who has written these things. And we know that his testimony is true.
{21:25} Sunt autem et alia multa, quæ fecit Iesus: quæ si scribantur per singula, nec ipsum arbitror mundum capere posse eos, qui scribendi sunt, libros.
{21:25} Now there are also many other things that Jesus did, which, if each of these were written down, the world itself, I suppose, would not be able to contain the books that would be written.