The Sacred Bible:  The Gospel of Luke

8  9  10  11  12  13  14  15  16
[Lucas 8]
[Luke 8]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Lucas 9]
[Luke 9]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Lucas 10]
[Luke 10]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Lucas 11]
[Luke 11]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Lucas 12]
[Luke 12]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Lucas 13]
[Luke 13]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Lucas 14]
[Luke 14]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Lucas 15]
[Luke 15]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Lucas 16]
[Luke 16]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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