The Sacred Bible:  The Gospel of Matthew

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[Matthæus 11]
[Matthew 11]

{11:1} Et factum est, cum consummasset Iesus, præcipiens duodecim discipulis suis, transiit inde ut doceret, et prædicaret in civitatibus eorum.
{11:1} And it happened that, when Jesus had completed instructing his twelve disciples, he went away from there in order to teach and to preach in their cities.

{11:2} Ioannes autem cum audisset in vinculis opera Christi, mittens duos de discipulis suis,
{11:2} Now when John had heard, in prison, about the works of Christ, sending two of his disciples, he said to him,

{11:3} ait illi: Tu es, qui venturus es, an alium expectamus?
{11:3} “Are you he who is to come, or should we expect another?”

{11:4} Et respondens Iesus ait illis: Euntes renunciate Ioanni quæ audistis, et vidistis.
{11:4} And Jesus, responding, said to them: “Go and report to John what you have heard and seen.

{11:5} Cæci vident, claudi ambulant, leprosi mundantur, surdi audiunt, mortui resurgunt, pauperes evangelizantur:
{11:5} The blind see, the lame walk, the lepers are cleansed, the deaf hear, the dead rise again, the poor are evangelized.

{11:6} et beatus est, qui non fuerit scandalizatus in me.
{11:6} And blessed is he who has found no offense in me.”

{11:7} Illis autem abeuntibus, cœpit Iesus dicere ad turbas de Ioanne: Quid existis in desertum videre? arundinem vento agitatem?
{11:7} Then, after they departed, Jesus began to speak to the crowds about John: “What did you go out to the desert to see? A reed shaken by the wind?

{11:8} Sed quid existis videre? hominem mollibus vestitum? Ecce qui mollibus vestiuntur, in domibus regum sunt.
{11:8} So what did you go out to see? A man in soft garments? Behold, those who are clothed in soft garments are in the houses of kings.

{11:9} Sed quid existis videre? prophetam? Etiam dico vobis, et plus quam prophetam.
{11:9} Then what did you go out to see? A prophet? Yes, I tell you, and more than a prophet.

{11:10} Hic est enim, de quo scriptum est: Ecce ego mitto Angelum meum ante faciem tuam, qui præparabit viam tuam ante te.
{11:10} For this is he, of whom it is written: ‘Behold, I send my Angel before your face, who shall prepare your way before you.’

~ Even though John was not literally an Angel, Jesus used the word for angels because John was angelic.

{11:11} Amen dico vobis, non surrexit inter natos mulierum maior Ioanne Baptista: qui autem minor est in regno cælorum, maior est illo.
{11:11} Amen I say to you, among those born of women, there has arisen no one greater than John the Baptist. Yet the least in the kingdom of heaven is greater than he.

{11:12} A diebus autem Ioannis Baptistæ usque nunc, regnum cælorum vim patitur, et violenti rapiunt illud.
{11:12} But from the days of John the Baptist, even until now, the kingdom of heaven has endured violence, and the violent carry it away.

{11:13} Omnes enim prophetæ, et lex usque ad Ioannem prophetaverunt:
{11:13} For all the prophets and the law prophesied, even until John.

{11:14} et si vultis recipere, ipse est Elias, qui venturus est.
{11:14} And if you are willing to accept it, he is the Elijah, who is to come.

{11:15} Qui habet aures audiendi, audiat.
{11:15} Whoever has ears to hear, let him hear.

{11:16} Cui autem similem æstimabo generationem istam? Similis est pueris sedentibus in foro: qui clamantes coæqualibus
{11:16} But to what shall I compare this generation? It is like children sitting in the marketplace,

{11:17} dicunt: Cecinimus vobis, et non saltastis: lamentavimus, et non planxistis.
{11:17} who, calling out to their companions, say: ‘We played music for you, and you did not dance. We lamented, and you did not mourn.’

{11:18} Venit enim Ioannes neque manducans, neque bibens, et dicunt: Dæmonium habet.
{11:18} For John came neither eating nor drinking; and they say, ‘He has a demon.’

{11:19} Venit Filius hominis manducans, et bibens, et dicunt: Ecce homo vorax, et potator vini, publicanorum, et peccatorum amicus. Et iustificata est sapientia a filiis suis.
{11:19} The Son of man came eating and drinking; and they say, ‘Behold, a man who eats voraciously and who drinks wine, a friend of tax collectors and sinners.’ But wisdom is justified by her sons.”

{11:20} Tunc cœpit exprobrare civitatibus, in quibus factæ sunt plurimæ virtutes eius, quia non egissent pœnitentiam.
{11:20} Then he began to rebuke the cities in which many of his miracles were accomplished, for they still had not repented.

{11:21} Væ tibi Corozain, væ tibi Bethsaida: quia, si in Tyro, et Sidone factæ essent virtutes quæ factæ sunt in vobis, olim in cilicio, et cinere pœnitentiam egissent.
{11:21} “Woe to you, Chorazin! Woe to you, Bethsaida! For if the miracles that were done in you had been done in Tyre and Sidon, they would have repented long ago in haircloth and ashes.

{11:22} Verumtamen dico vobis: Tyro, et Sidoni remissius erit in die iudicii, quam vobis.
{11:22} Yet truly, I say to you, Tyre and Sidon shall be forgiven more than you, on the day of judgment.

{11:23} Et tu Capharnaum, numquid usque in cælum exaltaberis? usque in infernum descendes. Quia, si in Sodomis factæ fuissent virtutes, quæ factæ sunt in te, forte mansissent usque in hanc diem.
{11:23} And you, Capernaum, would you be exalted all the way to heaven? You shall descend all the way to Hell. For if the miracles that were done in you had been done in Sodom, perhaps it would have remained, even to this day.

{11:24} Verumtamen dico vobis, quia terræ Sodomorum remissius erit in die iudicii, quam tibi.
{11:24} Yet truly, I say to you, that the land of Sodom shall be forgiven more than you, on the day of judgment.”

{11:25} In illo tempore respondens Iesus dixit: Confiteor tibi, Pater, Domine cæli et terræ, quia abscondisti hæc a sapientibus, et prudentibus, et revelasti ea parvulis.
{11:25} At that time, Jesus responded and said: “I acknowledge you, Father, Lord of Heaven and earth, because you have hidden these things from the wise and the prudent, and have revealed them to little ones.

{11:26} Ita Pater: quoniam sic fuit placitum ante te.
{11:26} Yes, Father, for this was pleasing before you.

{11:27} Omnia mihi tradita sunt a Patre meo. Et nemo novit Filium, nisi Pater: neque Patrem quis novit, nisi Filius, et cui voluerit Filius revelare.
{11:27} All things have been delivered to me by my Father. And no one knows the Son except the Father, nor does anyone know the Father except the Son, and those to whom the Son is willing to reveal him.

{11:28} Venite ad me omnes, qui laboratis, et onerati estis, et ego reficiam vos.
{11:28} Come to me, all you who labor and have been burdened, and I will refresh you.

{11:29} Tollite iugum meum super vos, et discite a me, quia mitis sum, et humilis corde: et invenietis requiem animabus vestris.
{11:29} Take my yoke upon you, and learn from me, for I am meek and humble of heart; and you shall find rest for your souls.

{11:30} Iugum enim meum suave est, et onus meum leve.
{11:30} For my yoke is sweet and my burden is light.”

[Matthæus 12]
[Matthew 12]

{12:1} In illo tempore abiit Iesus per sata Sabbato: discipuli autem eius esurientes cœperunt vellere spicas, et manducare.
{12:1} At that time, Jesus went out through the ripe grain on the Sabbath. And his disciples, being hungry, began to separate the grain and to eat.

{12:2} Pharisæi autem videntes, dixerunt ei: Ecce discipuli tui faciunt quod non licet facere Sabbatis.
{12:2} Then the Pharisees, seeing this, said to him, “Behold, your disciples are doing what is not lawful to do on the Sabbaths.”

{12:3} At ille dixit eis: Non legistis quid fecerit David, quando esuriit, et qui cum eo erant:
{12:3} But he said to them: “Have you not read what David did, when he was hungry, and those who were with him:

{12:4} quomodo intravit in domum Dei, et panes propositionis comedit, quos non licebat ei edere, neque his, qui cum eo erant, nisi solis sacerdotibus?
{12:4} how he entered the house of God and ate the bread of the Presence, which was not lawful for him to eat, nor for those who were with him, but only for the priests?

{12:5} Aut non legistis in lege quia sabbatis sacerdotes in templo sabbatum violant, et sine crimine sunt?
{12:5} Or have you not read in the law, that on the Sabbaths the priests in the temple violate the Sabbath, and they are without guilt?

{12:6} Dico autem vobis, quia templo maior est hic.
{12:6} But I say to you, that something greater than the temple is here.

{12:7} Si autem sciretis, quid est: Misericordiam volo, et non sacrificium: numquam condemnassetis innocentes:
{12:7} And if you knew what this means, ‘I desire mercy, and not sacrifice,’ you would never have condemned the innocent.

{12:8} Dominus enim est Filius hominis etiam Sabbati.
{12:8} For the Son of man is Lord even of the Sabbath.”

{12:9} Et cum inde transisset, venit in synagogam eorum.
{12:9} And when he had passed from there, he went into their synagogues.

{12:10} Et ecce homo manum habens aridam, et interrogabant eum, dicentes: Si licet Sabbatis curare? ut accusarent eum.
{12:10} And behold, there was a man who had a withered hand, and they questioned him, so that they might accuse him, saying, “Is it lawful to cure on the Sabbaths?”

{12:11} Ipse autem dixit illis: Quis erit ex vobis homo, qui habeat ovem unam, et si ceciderit hæc Sabbatis in foveam, nonne tenebit, et levabit eam?
{12:11} But he said to them: “Who is there among you, having even one sheep, if it will have fallen into a pit on the Sabbath, would not take hold of it and lift it up?

{12:12} Quanto magis melior est homo ove? Itaque licet Sabbatis benefacere.
{12:12} How much better is a man than a sheep? And so, it is lawful to do good on the Sabbaths.”

{12:13} Tunc ait homini: Extende manum tuam. Et extendit, et restituta est sanitati sicut altera.
{12:13} Then he said to the man, “Extend your hand.” And he extended it, and it was restored to health, just like the other one.

{12:14} Exeuntes autem Pharisæi, consilium faciebant adversus eum, quomodo perderent eum.
{12:14} Then the Pharisees, departing, took council against him, as to how they might destroy him.

{12:15} Iesus autem sciens recessit inde: et secuti sunt eum multi, et curavit eos omnes:
{12:15} But Jesus, knowing this, withdrew from there. And many followed him, and he cured them all.

{12:16} et præcepit eis ne manifestum eum facerent.
{12:16} And he instructed them, lest they make him known.

{12:17} Ut adimpleretur quod dictum est per Isaiam prophetam, dicentem:
{12:17} Then what was spoken through the prophet Isaiah was fulfilled, saying:

{12:18} Ecce puer meus, quem elegi, dilectus meus, in quo bene complacuit animæ meæ. Ponam Spiritum meum super eum, et iudicium gentibus nunciabit.
{12:18} “Behold, my servant whom I have chosen, my beloved in whom my soul is well pleased. I will place my Spirit over him, and he shall announce judgment to the nations.

{12:19} Non contendet, neque clamabit, neque audiet aliquis in plateis vocem eius:
{12:19} He shall not contend, nor cry out, neither shall anyone hear his voice in the streets.

{12:20} arundinem quassatam non confringet, et linum fumigans non extinguet, donec eiiciat ad victoriam iudicium:
{12:20} He shall not crush the bruised reed, and he shall not extinguish the smoking wick, until he sends forth judgment unto victory.

{12:21} et in nomine eius Gentes sperabunt.
{12:21} And the Gentiles shall hope in his name.”

{12:22} Tunc oblatus est ei dæmonium habens, cæcus, et mutus, et curavit eum ita ut loqueretur, et videret.
{12:22} Then one who had a demon, who was blind and mute, was brought to him. And he cured him, so that he spoke and saw.

{12:23} Et stupebant omnes turbæ, et dicebant: Numquid hic est filius David?
{12:23} And all the crowds were stupefied, and they said, “Could this be the son of David?”

{12:24} Pharisæi autem audientes, dixerunt: Hic non eiicit dæmones nisi in Beelzebub principe dæmoniorum.
{12:24} But the Pharisees, hearing it, said, “This man does not cast out demons, except by Beelzebub, the prince of the demons.”

{12:25} Iesus autem sciens cogitationes eorum, dixit eis: Omne regnum divisum contra se, desolabitur: et omnis civitas, vel domus divisa contra se, non stabit.
{12:25} But Jesus, knowing their thoughts, said to them: “Every kingdom divided against itself will become desolate. And every city or house divided against itself will not stand.

{12:26} Et si Satanas Satanam eiicit, adversus se divisus est: quomodo ergo stabit regnum eius?
{12:26} So if Satan casts out Satan, then he is divided against himself. How then will his kingdom stand?

{12:27} Et si ego in Beelzebub eiicio dæmones, filii vestri in quo eiiciunt? Ideo ipsi iudices vestri erunt.
{12:27} And if I cast out demons by Beelzebub, by whom do your own sons cast them out? Therefore, they shall be your judges.

{12:28} Si autem ego in Spiritu Dei eiicio dæmones, igitur pervenit in vos regnum Dei.
{12:28} But if I cast out demons by the Spirit of God, then the kingdom of God has arrived among you.

{12:29} Aut quomodo potest quisquam intrare in domum fortis, et vasa eius diripere, nisi prius alligaverit fortem? Et tunc domum illius diripiet.
{12:29} Or how can anyone enter into the house of a strong man, and plunder his belongings, unless he first restrains the strong man? And then he will plunder his house.

{12:30} Qui non est mecum, contra me est: et qui non congregat mihi, spargit.
{12:30} Whoever is not with me, is against me. And whoever does not gather with me, scatters.

{12:31} Ideo dico vobis: Omne peccatum, et blasphemia remittetur hominibus, Spiritus autem blasphemia non remittetur.
{12:31} For this reason, I say to you: Every sin and blasphemy shall be forgiven men, but blasphemy against the Spirit shall not be forgiven.

~ Blasphemy against the Holy Spirit is nothing other than final impenitence.

{12:32} Et quicumque dixerit verbum contra Filium hominis, remittetur ei: qui autem dixerit contra Spiritum Sanctum, non remittetur ei neque in hoc sæculo, neque in futuro.
{12:32} And anyone who will have spoken a word against the Son of man shall be forgiven. But whoever will have spoken against the Holy Spirit shall not be forgiven, neither in this age, nor in the future age.

{12:33} Aut facite arborem bonam, et fructum eius bonum: aut facite arborem malam, et fructum eius malum: Si quidem ex fructu arbor agnoscitur.
{12:33} Either make the tree good and its fruit good, or make the tree evil and its fruit evil. For certainly a tree is known by its fruit.

{12:34} Progenies viperarum, quomodo potestis bona loqui, cum sitis mali? ex abundantia enim cordis os loquitur.
{12:34} Progeny of vipers, how are you able to speak good things while you are evil? For out of the abundance of the heart, the mouth speaks.

{12:35} Bonus homo de bono thesauro profert bona: et malus homo de malo thesauro profert mala.
{12:35} A good man offers good things from a good storehouse. And an evil man offers evil things from an evil storehouse.

{12:36} Dico autem vobis quoniam omne verbum otiosum, quod locuti fuerint homines, reddent rationem de eo in die iudicii.
{12:36} But I say to you, that for every idle word which men will have spoken, they shall render an account in the day of judgment.

{12:37} Ex verbis enim tuis iustificaberis, et ex verbis tuis condemnaberis.
{12:37} For by your words shall you be justified, and by your words shall you be condemned.”

{12:38} Tunc responderunt ei quidam de Scribis et Pharisæis, dicentes: Magister, volumus a te signum videre.
{12:38} Then certain ones from the scribes and the Pharisees responded to him, saying, “Teacher, we want to see a sign from you.”

{12:39} Qui respondens ait illis: Generatio mala, et adultera signum quærit: et signum non dabitur ei, nisi signum Ionæ prophetæ.
{12:39} And answering, he said to them: “An evil and adulterous generation seeks a sign. But a sign will not be given to it, except the sign of the prophet Jonah.

{12:40} Sicut enim fuit Ionas in ventre ceti tribus diebus, et tribus noctibus; sic erit Filius hominis in corde terræ tribus diebus, et tribus noctibus.
{12:40} For just as Jonah was in the belly of the whale for three days and three nights, so shall the Son of man be in the heart of the earth for three days and three nights.

~ The Jews counted any part of a day as a whole; so three days and three nights need not be 24 hours times 3. Also, Christ was taken prisoner on Thursday evening, and then confined in a subterranean prison overnight (first night in the heart of the earth). He died on Friday about the ninth hour, and was buried in a tomb before sunset (the first day). He then remained dead to the world for Friday night (the second night) and Saturday daytime (the second day) as well as Saturday night (the third night). He arose early on Sunday after first light (the third day). Therefore, His statement that He would be three days and three nights in the heart of the earth is true.

{12:41} Viri Ninivitæ surgent in iudicio cum generatione ista, et condemnabunt eam: quia pœnitentiam egerunt in prædicatione Ionæ. Et ecce plus quam Ionas hic.
{12:41} The men of Nineveh shall arise in judgment with this generation, and they shall condemn it. For, at the preaching of Jonah, they repented. And behold, there is a greater than Jonah here.

{12:42} Regina Austri surget in iudicio cum generatione ista, et condemnabit eam: quia venit a finibus terræ audire sapientiam Salomonis, et ecce plus quam Salomon hic.
{12:42} The Queen of the South shall arise in judgment with this generation, and she shall condemn it. For she came from the ends of the earth to hear the wisdom of Solomon. And behold, there is a greater than Solomon here.

{12:43} Cum autem immundus spiritus exierit ab homine, ambulat per loca arida, quærens requiem, et non invenit.
{12:43} Now when an unclean spirit departs from a man, he walks through dry places, seeking rest, and he does not find it.

{12:44} Tunc dicit: Revertar in domum meam, unde exivi. Et veniens invenit eam vacantem, scopis mundatam, et ornatam.
{12:44} Then he says, ‘I will return to my house, from which I departed’. And arriving, he finds it vacant, swept clean, and decorated.

{12:45} Tunc vadit, et assumit septem alios spiritus secum nequiores se, et intrantes habitant ibi: et fiunt novissima hominis illius peiora prioribus. Sic erit et generationi huic pessimæ.
{12:45} Then he goes and takes with him seven other spirits more wicked than himself, and they enter in and live there. And in the end, the man becomes worse than he was at first. So, too, shall it be with this most wicked generation.”

{12:46} Adhuc eo loquente ad turbas, ecce mater eius, et fratres stabant foras, quærentes loqui ei.
{12:46} While he was still speaking to the crowds, behold, his mother and his brothers were standing outside, seeking to speak with him.

{12:47} Dixit autem ei quidam: Ecce mater tua, et fratres tui foris stant quærentes te.
{12:47} And someone said to him: “Behold, your mother and your brothers are standing outside, seeking you.”

{12:48} At ipse respondens dicenti sibi, ait: Quæ est mater mea, et qui sunt fratres mei?
{12:48} But responding to the one speaking to him, he said, “Which one is my mother, and who are my brothers?”

{12:49} Et extendens manum in discipulos suos, dixit: Ecce mater mea, et fratres mei.
{12:49} And extending his hand to his disciples, he said: “Behold: my mother and my brothers.

{12:50} Quicumque enim fecerit voluntatem Patris mei, qui in cælis est: ipse meus frater, et soror, et mater est.
{12:50} For anyone who does the will of my Father, who is in heaven, the same is my brother, and sister, and mother.”

[Matthæus 13]
[Matthew 13]

{13:1} In illo die exiens Iesus de domo, sedebat secus mare.
{13:1} In that day, Jesus, departing from the house, sat down beside the sea.

~ The phrase ‘in illo die’ could also be translated as ‘in that day,’ meaning in that general time, not necessarily on the same exact day.

{13:2} Et congregatæ sunt ad eum turbæ multæ, ita ut naviculam ascendens sederet: et omnis turba stabat in littore,
{13:2} And such great crowds were gathered to him that he climbed into a boat and he sat down. And the entire multitude stood on the shore.

{13:3} et locutus est eis multa in parabolis, dicens: Ecce exiit qui seminat, seminare.
{13:3} And he spoke many things to them in parables, saying: “Behold, a sower went out to sow seed.

{13:4} Et dum seminat, quædam ceciderunt secus viam, et venerunt volucres cæli, et comederunt ea.
{13:4} And while he was sowing, some fell beside the road, and the birds of the air came and ate it.

{13:5} Alia autem ceciderunt in petrosa, ubi non habebant terram multam: et continuo exorta sunt, quia non habebant altitudinem terræ.
{13:5} Then others fell in a rocky place, where they did not have much soil. And they sprung up promptly, because they had no depth of soil.

{13:6} Sole autem orto æstuaverunt: et quia non habebant radicem, aruerunt.
{13:6} But when the sun rose up, they were scorched, and because they had no roots, they withered.

{13:7} Alia autem ceciderunt in spinas: et creverunt spinæ, et suffocaverunt ea.
{13:7} Still others fell among thorns, and the thorns increased and suffocated them.

{13:8} Alia autem ceciderunt in terram bonam: et dabant fructum aliud centesimum, aliud sexagesimum, aliud trigesimum.
{13:8} Yet some others fell upon good soil, and they produced fruit: some one hundred fold, some sixty fold, some thirty fold.

{13:9} Qui habet aures audiendi, audiat.
{13:9} Whoever has ears to hear, let him hear.”

{13:10} Et accedentes discipuli dixerunt ei: Quare in parabolis loqueris eis?
{13:10} And his disciples drew near to him and said, “Why do you speak to them in parables?”

{13:11} Qui respondens, ait illis: Quia vobis datum est nosse mysteria regni cælorum: illis autem non est datum.
{13:11} Responding, he said to them: “Because it has been given to you to know the mysteries of the kingdom of heaven, but it has not been given to them.

{13:12} Qui enim habet, dabitur ei, et abundabit: qui autem non habet, et quod habet auferetur ab eo.
{13:12} For whoever has, it shall be given to him, and he shall have in abundance. But whoever has not, even what he has shall be taken away from him.

{13:13} Ideo in parabolis loquor eis: quia videntes non vident, et audientes non audiunt, neque intelligunt.
{13:13} For this reason, I speak to them in parables: because seeing, they do not see, and hearing they do not hear, nor do they understand.

{13:14} Et adimpletur in eis prophetia Isaiæ dicentis: Auditu audietis, et non intelligetis: et videntes videbitis, et non videbitis:
{13:14} And so, in them is fulfilled the prophecy of Isaiah, who said, ‘Hearing, you shall hear, but not understand; and seeing, you shall see, but not perceive.

{13:15} Incrassatum est enim cor populi huius, et auribus graviter audierunt, et oculos suos clauserunt: ne quando videant oculis, et auribus audiant, et corde intelligant, et convertantur, et sanem eos.
{13:15} For the heart of this people has grown fat, and with their ears they hear heavily, and they have closed their eyes, lest at any time they might see with their eyes, and hear with their ears, and understand with their heart, and be converted, and then I would heal them.’

{13:16} Vestri autem beati oculi quia vident, et aures vestræ quia audiunt.
{13:16} But blessed are your eyes, because they see, and your ears, because they hear.

{13:17} Amen quippe dico vobis, quia multi prophetæ, et iusti cupierunt videre quæ videtis, et non viderunt: et audire quæ auditis, et non audierunt.
{13:17} Amen I say to you, certainly, that many of the prophets and the just desired to see what you see, and yet they did not see it, and to hear what you hear, and yet they did not hear it.

{13:18} Vos ergo audite parabolam seminantis.
{13:18} Listen, then, to the parable of the sower.

{13:19} Omnis, qui audit verbum regni, et non intelligit, venit malus, et rapit quod seminatum est in corde eius: hic est qui secus viam seminatus est.
{13:19} With anyone who hears the word of the kingdom and does not understand it, evil comes and carries away what was sown in his heart. This is he who received the seed by the side of the road.

{13:20} Qui autem super petrosa seminatus est, hic est, qui verbum audit, et continuo cum gaudio accipit illud:
{13:20} Then whoever has received the seed upon a rocky place, this is one who hears the word and promptly accepts it with joy.

{13:21} non habet autem in se radicem, sed est temporalis. Facta autem tribulatione et persecutione propter verbum, continuo scandalizatur.
{13:21} But he has no root in himself, so it is only for a time; then, when tribulation and persecution occur because of the word, he promptly stumbles.

{13:22} Qui autem seminatus est in spinis, hic est, qui verbum audit, et solicitudo sæculi istius, et fallacia divitiarum suffocat verbum, et sine fructu efficitur.
{13:22} And whoever has received the seed among thorns, this is he who hears the word, but the cares of this age and the falseness of riches suffocate the word, and he is effectively without fruit.

{13:23} Qui vero in terram bonam seminatus est, hic est qui audit verbum, et intelligit, et fructum affert, et facit aliud quidem centesimum, aliud autem sexagesimum, aliud vero trigesimum.
{13:23} Yet truly, whoever has received the seed into good soil, this is he who hears the word, and understands it, and so he bears fruit, and he produces: some a hundred fold, and another sixty fold, and another thirty fold.”

{13:24} Aliam parabolam proposuit illis, dicens: Simile factum est regnum cælorum homini, qui seminavit bonum semen in agro suo.
{13:24} He proposed another parable to them, saying: “The kingdom of heaven is like a man who sowed good seed in his field.

{13:25} Cum autem dormirent homines, venit inimicus eius, et superseminavit zizania in medio tritici, et abiit.
{13:25} But while the men were sleeping, his enemy came and sowed weeds amid the wheat, and then went away.

{13:26} Cum autem crevisset herba, et fructum fecisset, tunc apparuerunt et zizania.
{13:26} And when the plants had grown, and had produced fruit, then the weeds also appeared.

{13:27} Accedentes autem servi Patris familias, dixerunt ei: Domine, nonne bonum semen seminasti in agro tuo? Unde ergo habet zizania?
{13:27} So the servants of the Father of the family, approaching, said to him: ‘Lord, did you not sow good seed in your field? Then how is it that it has weeds?’

{13:28} Et ait illis: Inimicus homo hoc fecit: Servi autem dixerunt ei, Vis, imus, et colligimus ea?
{13:28} And he said to them, ‘A man who is an enemy has done this.’ So the servants said to him, ‘Is it your will that we should go and gather them up?’

{13:29} Et ait: Non: ne forte colligentes zizania, eradicetis simul cum eis et triticum.
{13:29} And he said: ‘No, lest perhaps in gathering the weeds, you might also root out the wheat together with it.

{13:30} Sinite utraque crescere usque ad messem, et in tempore messis dicam messoribus: Colligite primum zizania, et alligate ea in fasciculos ad comburendum, triticum autem congregate in horreum meum.
{13:30} Permit both to grow until the harvest, and at the time of the harvest, I will say to the reapers: Gather first the weeds, and bind them into bundles to burn, but the wheat gather into my storehouse.’ ”

{13:31} Aliam parabolam proposuit eis dicens: Simile est regnum cælorum grano sinapis, quod accipiens homo seminavit in agro suo:
{13:31} He proposed another parable to them, saying: “The kingdom of heaven is like a grain of mustard seed, which a man took and sowed in his field.

{13:32} quod minimum quidem est omnibus seminibus: cum autem creverit, maius est omnibus oleribus, et fit arbor, ita ut volucres cæli veniant, et habitent in ramis eius.
{13:32} It is, indeed, the least of all seeds, but when it has grown, it is greater than all the plants, and it becomes a tree, so much so that the birds of the air come and dwell in its branches.”

~ This verse is not so much about the literal mustard seeds, as about the Church that is represented by it.

{13:33} Aliam parabolam locutus est eis. Simile est regnum cælorum fermento, quod acceptum mulier abscondit in farinæ satis tribus, donec fermentatum est totum.
{13:33} He spoke another parable to them: “The kingdom of heaven is like leaven, which a woman took and hid in three measures of fine wheat flour, until it was entirely leavened.”

{13:34} Hæc omnia locutus est Iesus in parabolis ad turbas: et sine parabolis non loquebatur eis:
{13:34} All these things Jesus spoke in parables to the crowds. And he did not speak to them apart from parables,

{13:35} ut impleretur quod dictum erat per prophetam, dicentem: Aperiam in parabolis os meum, eructabo abscondita a constitutione mundi.
{13:35} in order to fulfill what was spoken through the prophet, saying: “I will open my mouth in parables. I will proclaim what has been hidden since the foundation of the world.”

{13:36} Tunc, dimissis turbis, venit in domum: et accesserunt ad eum discipuli eius, dicentes: Edissere nobis parabolam zizaniorum agri.
{13:36} Then, dismissing the crowds, he went into the house. And his disciples drew near to him, saying, “Explain to us the parable of the weeds in the field.”

{13:37} Qui respondens ait illis: Qui seminat bonum semen, est Filius hominis.
{13:37} Responding, he said to them: “He who sows the good seed is the Son of man.

{13:38} Ager autem, est mundus. Bonum vero semen, hi sunt filii regnum. Zizania autem, filii sunt nequam.
{13:38} Now the field is the world. And the good seeds are the sons of the kingdom. But the weeds are the sons of wickedness.

{13:39} Inimicus autem, qui seminavit ea, est diabolus. Messis vero, consummatio sæculi est. Messores autem, Angeli sunt.
{13:39} So the enemy who sowed them is the devil. And truly, the harvest is the consummation of the age; while the reapers are the Angels.

{13:40} Sicut ergo colliguntur zizania, et igni comburuntur: sic erit in consummatione sæculi.
{13:40} Therefore, just as weeds are gathered up and burned with fire, so shall it be at the consummation of the age.

{13:41} Mittet Filius hominis Angelos suos, et colligent de regno eius omnia scandala, et eos, qui faciunt iniquitatem:
{13:41} The Son of man shall send out his Angels, and they shall gather from his kingdom all who lead astray and those who work iniquity.

{13:42} et mittent eos in caminum ignis. Ibi erit fletus, et stridor dentium.
{13:42} And he shall cast them into the furnace of fire, where there shall be weeping and gnashing of teeth.

{13:43} Tunc iusti fulgebunt sicut sol in regno Patris eorum. Qui habet aures audiendi, audiat.
{13:43} Then the just ones shall shine like the sun, in the kingdom of their Father. Whoever has ears to hear, let him hear.

{13:44} Simile est regnum cælorum thesauro abscondito in agro: quem qui invenit homo, abscondit, et præ gaudio illius vadit, et vendit universa quæ habet, et emit agrum illum.
{13:44} The kingdom of heaven is like a treasure hidden in a field. When a man finds it, he hides it, and, because of his joy, he goes and sells everything that he has, and he buys that field.

{13:45} Iterum simile est regnum cælorum homini negotiatori, quærenti bonas margaritas.
{13:45} Again, the kingdom of heaven is like a merchant seeking good pearls.

{13:46} Inventa autem una pretiosa margarita, abiit, et vendidit omnia quæ habuit, et emit eam.
{13:46} Having found one pearl of great value, he went away and sold all that he had, and he bought it.

{13:47} Iterum simile est regnum cælorum sagenæ missæ in mare, et ex omni genere piscium congreganti.
{13:47} Again, the kingdom of heaven is like a net cast into the sea, which gathers together all kinds of fish.

{13:48} Quam, cum impleta esset, educentes, et secus littus sedentes, elegerunt bonis in vasa, malos autem foras miserunt.
{13:48} When it has been filled, drawing it out and sitting beside the shore, they selected the good into vessels, but the bad they threw away.

{13:49} Sic erit in consummatione sæculi: exibunt Angeli, et separabunt malos de medio iustorum,
{13:49} So shall it be at the consummation of the age. The Angels shall go forth and separate the bad from the midst of the just.

{13:50} et mittent eos in caminum ignis: ibi erit fletus, et stridor dentium.
{13:50} And they shall cast them into the furnace of fire, where there will be weeping and gnashing of teeth.

{13:51} Intellexistis hæc omnia? Dicunt ei: Etiam.
{13:51} Have you understood all these things?” They say to him, “Yes.”

{13:52} Ait illis: Ideo omnis scriba doctus in regno cælorum, similis est homini patrifamilias, qui profert de thesauro suo nova et vetera.
{13:52} He said to them, “Therefore, every scribe well-taught about the kingdom of heaven, is like a man, the father of a family, who offers from his storehouse both the new and the old.”

{13:53} Et factum est, cum consummasset Iesus parabolas istas, transiit inde.
{13:53} And it happened that, when Jesus had completed these parables, he went away from there.

{13:54} Et veniens in patriam suam, docebat eos in synagogis eorum, ita ut mirarentur, et dicerent: Unde huic sapientia hæc, et virtutes?
{13:54} And arriving in his own country, he taught them in their synagogues, so much so that they wondered and said: “How can such wisdom and power be with this one?

{13:55} Nonne hic est fabri filius? Nonne mater eius dicitur Maria, et fratres eius, Iacobus, et Ioseph, et Simon, et Iudas?
{13:55} Is this not the son of a workman? Is not his mother called Mary, and his brothers, James, and Joseph, and Simon, and Jude?

{13:56} Et sorores eius, nonne omnes apud nos sunt? Unde ergo huic omnia ista?
{13:56} And his sisters, are they not all with us? Therefore, from where has this one obtained all these things?”

{13:57} Et scandalizabantur in eo. Iesus autem dixit eis: Non est propheta sine honore, nisi in patria sua, et in domo sua.
{13:57} And they took offense at him. But Jesus said to them, “A prophet is not without honor, except in his own country and in his own house.”

{13:58} Et non fecit ibi virtutes multas propter incredulitatem illorum.
{13:58} And he did not work many miracles there, because of their unbelief.

[Matthæus 14]
[Matthew 14]

{14:1} In illo tempore audivit Herodes tetrarcha fama Iesu:
{14:1} In that time, Herod the Tetrarch heard the news about Jesus.

{14:2} et ait pueris suis: Hic est Ioannes Baptista: ipse surrexit a mortuis, et ideo virtutes operantur in eo.
{14:2} And he said to his servants: “This is John the Baptist. He has risen from the dead, and that is why miracles are at work in him.”

{14:3} Herodes enim tenuit Ioannem, et alligavit eum: et posuit in carcerem propter Herodiadem uxorem fratris sui.
{14:3} For Herod had apprehended John, and bound him, and put him in prison, because of Herodias, the wife of his brother.

{14:4} Dicebat enim illi Ioannes: Non licet tibi habere eam.
{14:4} For John was telling him, “It is not lawful for you to have her.”

{14:5} Et volens illum occidere, timuit populum: quia sicut prophetam eum habebant.
{14:5} And though he wanted to kill him, he feared the people, because they held him to be a prophet.

{14:6} Die autem natalis Herodis saltavit filia Herodiadis in medio, et placuit Herodi.
{14:6} Then, on Herod’s birthday, the daughter of Herodias danced in their midst, and it pleased Herod.

{14:7} Unde cum iuramento pollicitus est ei dare quodcumque postulasset ab eo.
{14:7} And so he promised with an oath to give her whatever she would ask of him.

{14:8} At illa præmonita a matre sua, Da mihi, inquit, hic in disco caput Ioannis Baptistæ.
{14:8} But, having been advised by her mother, she said, “Give me here, on a platter, the head of John the Baptist.”

~ The translation ‘here and now’ could also be rendered as ‘in this place’ or ‘in this circumstance.’

{14:9} Et contristatus est rex: propter iuramentum autem, et eos, qui pariter recumbebant, iussit dari.
{14:9} And the king was greatly saddened. But because of his oath, and because of those who sat at table with him, he ordered it to be given.

{14:10} Misitque et decollavit Ioannem in carcere.
{14:10} And he sent and beheaded John in prison.

{14:11} Et allatum est caput eius in disco, et datum est puellæ, et attulit matri suæ.
{14:11} And his head was brought on a platter, and it was given to the girl, and she brought it to her mother.

{14:12} Et accedentes discipuli eius, tulerunt corpus eius, et sepelierunt illud: et venientes nunciaverunt Iesu.
{14:12} And his disciples approached and took the body, and they buried it. And arriving, they reported it to Jesus.

{14:13} Quod cum audisset Iesus, secessit inde in navicula, in locum desertum seorsum: et cum audissent turbæ, secutæ sunt eum pedestres de civitatibus.
{14:13} When Jesus had heard it, he withdrew from there by boat, to a deserted place by himself. And when the crowds had heard of it, they followed him on foot from the cities.

{14:14} Et exiens vidit turbam multam, et misertus est eis, et curavit languidos eorum.
{14:14} And going out, he saw a great multitude, and he took pity on them, and he cured their sick.

{14:15} Vespere autem facto, accesserunt ad eum discipuli eius, dicentes: Desertus est locus, et hora iam præteriit: dimitte turbas, ut euntes in castella, emant sibi escas.
{14:15} And when evening had arrived, his disciples approached him, saying: “This is a deserted place, and the hour has now passed. Dismiss the crowds, so that, by going into the towns, they may buy food for themselves.”

{14:16} Iesus autem dixit eis: Non habent necesse ire: date illis vos manducare.
{14:16} But Jesus said to them: “They have no need to go. Give them something to eat yourselves.”

{14:17} Responderunt ei: Non habemus hic nisi quinque panes, et duos pisces.
{14:17} They answered him, “We have nothing here, except five loaves and two fish.”

{14:18} Qui ait eis: Afferte mihi illos huc.
{14:18} He said to them, “Bring them here to me.”

{14:19} Et cum iussisset turbam discumbere super fœnum, acceptis quinque panibus, et duobus piscibus, aspiciens in cælum benedixit, et fregit, et dedit discipulis panes, discipuli autem turbis.
{14:19} And when he had ordered the multitude to sit down upon the grass, he took the five loaves and the two fish, and gazing up to heaven, he blessed and broke and gave the bread to the disciples, and then the disciples to the multitudes.

{14:20} Et manducaverunt omnes, et saturati sunt. Et tulerunt reliquias, duodecim cophinos fragmentorum plenos.
{14:20} And they all ate and were satisfied. And they took up the remnants: twelve baskets full of fragments.

{14:21} Manducantium autem fuit numerus, quinque millia virorum, exceptis mulieribus, et parvulis.
{14:21} Now the number of those who ate was five thousand men, besides women and children.

{14:22} Et statim compulit Iesus discipulos ascendere in naviculam, et præcedere eum trans fretum, donec dimitteret turbas.
{14:22} And Jesus promptly compelled his disciples to climb into the boat, and to precede him in crossing the sea, while he dismissed the crowds.

{14:23} Et dimissa turba, ascendit in montem solus orare. Vespere autem facto solus erat ibi.
{14:23} And having dismissed the multitude, he ascended alone onto a mountain to pray. And when evening arrived, he was alone there.

{14:24} Navicula autem in medio mari iactabatur fluctibus: erat enim contrarius ventus.
{14:24} But in the midst of the sea, the boat was being tossed about by the waves. For the wind was against them.

{14:25} Quarta enim vigilia noctis, venit ad eos ambulans super mare.
{14:25} Then, in the fourth watch of the night, he came to them, walking upon the sea.

{14:26} Et videntes eum super mare ambulantem, turbati sunt, dicentes: Quia phantasma est. Et præ timore clamaverunt.
{14:26} And seeing him walking upon the sea, they were disturbed, saying: “It must be an apparition.” And they cried out, because of fear.

{14:27} Statimque Iesus locutus est eis, dicens: Habete fiduciam: ego sum, nolite timere.
{14:27} And immediately, Jesus spoke to them, saying: “Have faith. It is I. Do not be afraid.”

~ Ego sum can also be translated as ‘I am.’

{14:28} Respondens autem Petrus dixit: Domine, si tu es, iube me ad te venire super aquas.
{14:28} Then Peter responded by saying, “Lord, if it is you, order me come to you over the waters.”

{14:29} At ipse ait: Veni. Et descendens Petrus de navicula, ambulabat super aquam ut veniret ad Iesum.
{14:29} And he said, “Come.” And Peter, descending from the boat, walked over the water, so as to go to Jesus.

{14:30} Videns vero ventum validum, timuit: et cum cœpisset mergi, clamavit dicens: Domine, salvum me fac.
{14:30} Yet truly, seeing that the wind was strong, he was afraid. And as he began to sink, he cried out, saying: “Lord, save me.”

{14:31} Et continuo Iesus extendens manum, apprehendit eum: et ait illi: Modicæ fidei, quare dubitasti?
{14:31} And immediately Jesus extended his hand and took hold of him. And he said to him, “O little in faith, why did you doubt?”

{14:32} Et cum ascendissent in naviculam, cessavit ventus.
{14:32} And when they had ascended into the boat, the wind ceased.

{14:33} Qui autem in navicula erant, venerunt, et adoraverunt eum, dicentes: Vere, Filius Dei es.
{14:33} Then those who were in the boat drew near and adored him, saying: “Truly, you are the Son of God.”

{14:34} Et cum transfretassent, venerunt in terram Genesar.
{14:34} And having crossed the sea, they arrived in the land of Genesaret.

{14:35} Et cum cognovissent eum viri loci illius, miserunt in universam regionem illam, et obtulerunt ei omnes male habentes:
{14:35} And when the men of that place had recognized him, they sent into all that region, and they brought to him all who had maladies.

{14:36} et rogabant eum ut vel fimbriam vestimenti eius tangerent. Et quicumque tetigerunt, salvi facti sunt.
{14:36} And they petitioned him, so that they might touch even the hem of his garment. And as many as touched it were made whole.

[Matthæus 15]
[Matthew 15]

{15:1} Tunc accesserunt ad eum ab Ierosolymis Scribæ, et Pharisæi, dicentes:
{15:1} Then the scribes and the Pharisees came to him from Jerusalem, saying:

{15:2} Quare discipuli tui transgrediuntur traditionem seniorum? non enim lavant manus suas cum panem manducant.
{15:2} “Why do your disciples transgress the tradition of the elders? For they do not wash their hands when they eat bread.”

{15:3} Ipse autem respondens ait illis: Quare et vos transgredimini mandatum Dei propter traditionem vestram? Nam Deus dixit:
{15:3} But responding, he said to them: “And why do you transgress the commandment of God for the sake of your tradition? For God said:

{15:4} Honora patrem, et matrem. Et: Qui maledixerit patri, vel matri, morte moriatur.
{15:4} ‘Honor your father and mother,’ and, ‘Whoever will have cursed father or mother shall die a death.’

{15:5} Vos autem dicitis: Quicumque dixerit patri, vel matri, Munus, quodcumque est ex me, tibi proderit,
{15:5} But you say: ‘If anyone will have said to father or mother, “It is dedicated, so that whatever is from me will benefit you,”

~ In other words, any gift that would have been given to one’s parents is still counted as benefiting them, even though it is not given to them.

{15:6} et non honorificabit patrem suum, aut matrem suam: et irritum fecistis mandatum Dei propter traditionem vestram.
{15:6} then he shall not honor his father or his mother.’ So have you nullified the commandment of God, for the sake of your tradition.

{15:7} Hypocritæ, bene prophetavit de vobis Isaias, dicens:
{15:7} Hypocrites! How well did Isaiah prophesy about you, saying:

{15:8} Populus hic labiis me honorat: cor autem eorum longe est a me.
{15:8} ‘This people honors me with their lips, but their heart is far from me.

{15:9} Sine causa autem colunt me, docentes doctrinas, et mandata hominum.
{15:9} For in vain do they worship me, teaching the doctrines and commandments of men.’ ”

{15:10} Et convocatis ad se turbis, dixit eis: Audite, et intelligite.
{15:10} And having called the multitudes to him, he said to them: “Listen and understand.

{15:11} Non quod intrat in os, coinquinat hominem: sed quod procedit ex ore, hoc coinquinat hominem.
{15:11} A man is not defiled by what enters into the mouth, but by what proceeds from the mouth. This is what defiles a man.”

{15:12} Tunc accedentes discipuli eius, dixerunt ei: Scis quia Pharisæi audito verbo hoc, scandalizati sunt?
{15:12} Then his disciples drew near and said to him, “Do you know that the Pharisees, upon hearing this word, were offended?”

{15:13} At ille respondens ait: Omnis plantatio, quam non plantavit Pater meus cælestis, eradicabitur.
{15:13} But in response he said: “Every plant which has not been planted by my heavenly Father shall be uprooted.

{15:14} Sinite illos: cæci sunt, et duces cæcorum. Cæcus autem si cæco ducatum præstet, ambo in foveam cadunt.
{15:14} Leave them alone. They are blind, and they lead the blind. But if the blind are in charge of the blind, both will fall into the pit.”

{15:15} Respondens autem Petrus dixit ei: Edissere nobis parabolam istam.
{15:15} And responding, Peter said to him, “Explain this parable to us.”

{15:16} At ille dixit: Adhuc et vos sine intellectu estis?
{15:16} But he said: “Are you, even now, without understanding?

{15:17} Non intelligitis quia omne, quod in os intrat, in ventrem vadit, et in secessum emittitur?
{15:17} Do you not understand that everything that enters into the mouth goes into the gut, and is cast into the sewer?

{15:18} Quæ autem procedunt de ore, de corde exeunt, et ea coinquinant hominem:
{15:18} But what proceeds from the mouth, goes forth from the heart, and those are the things that defile a man.

{15:19} de corde enim exeunt cogitationes malæ, homicidia, adulteria, fornicationes, furta, falsa testimonia, blasphemiæ.
{15:19} For from the heart go out evil thoughts, murders, adulteries, fornications, thefts, false testimonies, blasphemies.

{15:20} Hæc sunt, quæ coinquinant hominem. Non lotis autem manibus manducare, non coinquinat hominem.
{15:20} These are the things that defile a man. But to eat without washing hands does not defile a man.”

{15:21} Et egressus inde Iesus secessit in partes Tyri, et Sidonis.
{15:21} And departing from there, Jesus withdrew into the areas of Tyre and Sidon.

{15:22} Et ecce mulier Chananæa a finibus illis egressa clamavit, dicens ei: Miserere mei Domine, Fili David: filia mea male a dæmonio vexatur.
{15:22} And behold, a woman of Canaan, going out from those parts, cried out, saying to him: “Take pity on me, Lord, Son of David. My daughter is badly afflicted by a demon.”

{15:23} Qui non respondit ei verbum. Et accedentes discipuli eius rogabant eum dicentes: Dimitte eam: quia clamat post nos.
{15:23} He did not say a word to her. And his disciples, drawing near, petitioned him, saying: “Dismiss her, for she is crying out after us.”

{15:24} Ipse autem respondens ait: Non sum missus nisi ad oves, quæ perierunt domus Israel.
{15:24} And responding, he said, “I was not sent except to the sheep who have fallen away from the house of Israel.”

{15:25} At illa venit, et adoravit eum, dicens: Domine, adiuva me.
{15:25} But she approached and adored him, saying, “Lord, help me.”

{15:26} Qui respondens ait: Non est bonum sumere panem filiorum, et mittere canibus.
{15:26} And responding, he said, “It is not good to take the bread of the children and cast it to the dogs.”

{15:27} At illa dixit: Etiam Domine: nam et catelli edunt de micis, quæ cadunt de mensa dominorum suorum.
{15:27} But she said, “Yes, Lord, but the young dogs also eat from the crumbs that fall from the table of their masters.”

{15:28} Tunc respondens Iesus, ait illi: O mulier, magna est fides tua: fiat tibi sicut vis. Et sanata est filia eius ex illa hora.
{15:28} Then Jesus, responding, said to her: “O woman, great is your faith. Let it be done for you just as you wish.” And her daughter was healed from that very hour.

{15:29} Et cum transisset inde Iesus, venit secus Mare Galilææ: et ascendens in montem, sedebat ibi.
{15:29} And when Jesus had passed from there, he arrived beside the sea of Galilee. And ascending onto a mountain, he sat down there.

{15:30} Et accesserunt ad eum turbæ multæ, habentes secum mutos, cæcos, claudos, debiles, et alios multos: et proiecerunt eos ad pedes eius, et curavit eos:
{15:30} And great multitudes came to him, having with them the mute, the blind, the lame, the disabled, and many others. And they cast them down at his feet, and he cured them,

{15:31} ita ut turbæ mirarentur videntes mutos loquentes, claudos ambulantes, cæcos videntes: et magnificabant Deum Israel.
{15:31} so much so that the crowds wondered, seeing the mute speaking, the lame walking, the blind seeing. And they magnified the God of Israel.

{15:32} Iesus autem, convocatis discipulis suis, dixit: Misereor turbæ, quia triduo iam perseverant mecum, et non habent quod manducent: et dimittere eos ieiunos nolo, ne deficiant in via.
{15:32} And Jesus, calling together his disciples, said: “I have compassion on the crowds, because they have persevered with me now for three days, and they do not have anything to eat. And I am not willing to dismiss them, fasting, lest they faint along the way.”

{15:33} Et dicunt ei discipuli: Unde ergo nobis in deserto panes tantos, ut saturemus turbam tantam?
{15:33} And the disciples said to him: “From where, then, in the desert, would we obtain enough bread to satisfy so a great multitude?”

{15:34} Et ait illis Iesus: Quot habetis panes? At illi dixerunt: Septem, et paucos pisciculos.
{15:34} And Jesus said to them, “How many loaves of bread do you have?” But they said, “Seven, and a few little fish.”

{15:35} Et præcepit turbæ, ut discumberent super terram.
{15:35} And he instructed the crowds to recline upon the ground.

{15:36} Et accipiens septem panes, et pisces, et gratias agens, fregit, et dedit discipulis suis, et discipuli dederunt populo.
{15:36} And taking the seven loaves and the fish, and giving thanks, he broke and gave to his disciples, and the disciples gave to the people.

{15:37} Et comederunt omnes, et saturati sunt. Et quod superfuit de fragmentis, tulerunt septem sportas plenas.
{15:37} And they all ate and were satisfied. And, from what was left over of the fragments, they took up seven full baskets.

{15:38} Erant autem qui manducaverunt, quattuor millia hominum, extra parvulos, et mulieres.
{15:38} But those who ate were four thousand men, plus children and women.

{15:39} Et, dimissa turba, ascendit in naviculam: et venit in fines Magedan.
{15:39} And having dismissed the crowd, he climbed into a boat. And he went into the coastal region of Magadan.

[Matthæus 16]
[Matthew 16]

{16:1} Et accesserunt ad eum Pharisæi, et Sadducæi tentantes: et rogaverunt eum ut signum de cælo ostenderet eis.
{16:1} And Pharisees and Sadducees approached him to test him, and they asked him to show them a sign from heaven.

{16:2} At ille respondens, ait illis: Facto vespere dicitis: Serenum erit, rubicundum est enim cælum.
{16:2} But he responded by saying to them: “When evening arrives, you say, ‘It will be calm, for the sky is red,’

~ This verse has an eschatological meaning, in that, prior to Christ’s return, the sky will appear red and the impious will claim that calm has arrived on earth. The evening is symbolic of a time of darkness on earth, when sinfulness reigns; yet they say about the evening that it will bring serenity. The morning is symbolic of a time of true light on earth, especially when Christ, the morning star, returns; yet they say about the morning that it brings trouble.

{16:3} Et mane: Hodie tempestas, rutilat enim triste cælum.
{16:3} and in the morning, ‘Today there will be a storm, for the sky is red and gloomy.’ So then, you know how to judge the appearance of the sky, but you are unable to know the signs of the times?

{16:4} Faciem ergo cæli diiudicare nostis: signa autem temporum non potestis scire? Generatio mala et adultera signum quærit: et signum non dabitur ei, nisi signum Ionæ prophetæ. Et relictis illis, abiit.
{16:4} An evil and adulterous generation seeks a sign. And a sign shall not be given to it, except the sign of the prophet Jonah.” And leaving them behind, he went away.

{16:5} Et cum venissent discipuli eius trans fretum, obliti sunt panes accipere.
{16:5} And when his disciples went across the sea, they forgot to bring bread.

{16:6} Qui dixit illis: Intuemini, et cavete a fermento Pharisæorum, et Sadducæorum.
{16:6} And he said to them, “Consider and beware of the leaven of the Pharisees and the Sadducees.”

{16:7} At illi cogitabant intra se dicentes: Quia panes non accepimus.
{16:7} But they were thinking within themselves, saying, “It is because we have not brought bread.”

{16:8} Sciens autem Iesus, dixit: Quid cogitatis intra vos modicæ fidei, quia panes non habetis?
{16:8} Then Jesus, knowing this, said: “Why do you consider within yourselves, O little in faith, that it is because you have no bread?

{16:9} Nondum intelligitis, neque recordamini quinque panum in quinque millia hominum, et quot cophinos sumpsistis?
{16:9} Do you not yet understand, nor remember, the five loaves among the five thousand men, and how many containers you took up?

{16:10} neque septem panum in quattuor millia hominum, et quot sportas sumpsistis?
{16:10} Or the seven loaves among the four thousand men, and how many baskets you took up?

{16:11} Quare non intelligitis, quia non de pane dixi vobis: Cavete a fermento Pharisæorum, et Sadducæorum?
{16:11} Why do you not understand that it was not because of bread that I said to you: Beware of the leaven of the Pharisees and the Sadducees?”

{16:12} Tunc intellexerunt quia non dixerit cavendum a fermento panum, sed a doctrina Pharisæorum, et Sadducæorum.
{16:12} Then they understood that he was not saying that they should beware of the leaven of bread, but of the doctrine of the Pharisees and the Sadducees.

{16:13} Venit autem Iesus in partes Cæsareæ Philippi: et interrogabat discipulos suos, dicens: Quem dicunt homines esse Filium hominis?
{16:13} Then Jesus went into parts of Caesarea Philippi. And he questioned his disciples, saying, “Who do men say that the Son of man is?”

{16:14} At illi dixerunt: Alii Ioannem Baptistam, alii autem Eliam, alii vero Ieremiam, aut unum ex prophetis.
{16:14} And they said, “Some say John the Baptist, and others say Elijah, still others say Jeremiah or one of the prophets.”

{16:15} Dicit illis Iesus: Vos autem quem me esse dicitis?
{16:15} Jesus said to them, “But who do you say that I am?”

{16:16} Respondens Simon Petrus dixit: Tu es Christus, Filius Dei vivi.
{16:16} Simon Peter responded by saying, “You are the Christ, the Son of the living God.”

{16:17} Respondens autem Iesus, dixit ei: Beatus es Simon Bar Iona: quia caro, et sanguis non revelavit tibi, sed Pater meus, qui in cælis est.
{16:17} And in response, Jesus said to him: “Blessed are you, Simon son of Jonah. For flesh and blood has not revealed this to you, but my Father, who is in heaven.

{16:18} Et ego dico tibi, quia tu es Petrus, et super hanc petram ædificabo Ecclesiam meam, et portæ inferi non prævalebunt adversus eam.
{16:18} And I say to you, that you are Peter, and upon this rock I will build my Church, and the gates of Hell shall not prevail against it.

~ The word ‘will’ is used when God or Christ ‘will’ do something. The word ‘shall’ has something of the meaning of ‘should’ to it, but God does not do things because He should, but because He Is Who Is.

{16:19} Et tibi dabo claves regni cælorum. Et quodcumque ligaveris super terram, erit ligatum et in cælis: et quodcumque solveris super terram, erit solutum et in cælis.
{16:19} And I will give you the keys of the kingdom of heaven. And whatever you shall bind on earth shall be bound, even in heaven. And whatever you shall release on earth shall be released, even in heaven.”

{16:20} Tunc præcepit discipulis suis ut nemini dicerent quia ipse esset Iesus Christus.
{16:20} Then he instructed his disciples that they should tell no one that he is Jesus the Christ.

{16:21} Exinde cœpit Iesus ostendere discipulis suis, quia oporteret eum ire Ierosolymam, et multa pati a senioribus, et Scribis, et principibus sacerdotum, et occidi, et tertia die resurgere.
{16:21} From that time, Jesus began to reveal to his disciples that it was necessary for him to go to Jerusalem, and to suffer much from the elders and the scribes and the leaders of the priests, and to be killed, and to rise again on the third day.

{16:22} Et assumens eum Petrus, cœpit increpare illum dicens: Absit a te, Domine: non erit tibi hoc.
{16:22} And Peter, taking him aside, began to rebuke him, saying, “Lord, may it be far from you; this shall not happen to you.”

{16:23} Qui conversus, dixit Petro: Vade post me Satana, scandalum es mihi: quia non sapis ea, quæ Dei sunt, sed ea, quæ hominum.
{16:23} And turning away, Jesus said to Peter: “Get behind me, Satan; you are an obstacle to me. For you are not behaving according to what is of God, but according to what is of men.”

~ Jesus literally turned his back to Peter at this point, according to the Latin text ‘Qui conversus.’

{16:24} Tunc Iesus dixit discipulis suis: Si quis vult post me venire, abneget semetipsum, et tollat crucem suam, et sequatur me.
{16:24} Then Jesus said to his disciples: “If anyone is willing to come after me, let him deny himself, and take up his cross, and follow me.

{16:25} Qui enim voluerit animam suam salvam facere, perdet eam. Qui autem perdiderit animam suam propter me, inveniet eam.
{16:25} For whoever would save his life, will lose it. But whoever will have lost his life for my sake, shall find it.

{16:26} Quid enim prodest homini, si mundum universum lucretur, animæ vero suæ detrimentum patiatur? Aut quam dabit homo commutationem pro anima sua?
{16:26} For how does it benefit a man, if he gains the whole world, yet truly suffers damage to his soul? Or what shall a man give in exchange for his soul?

{16:27} Filius enim hominis venturus est in gloria Patris sui cum Angelis suis: et tunc reddet unicuique secundum opera eius.
{16:27} For the Son of man will arrive in the glory of his Father, with his Angels. And then he will repay each one according to his works.

{16:28} Amen dico vobis, sunt quidam de hic stantibus, qui non gustabunt mortem, donec videant Filium hominis venientem in regno suo.
{16:28} Amen I say to you, there are some among those standing here, who shall not taste death, until they see the Son of man arriving in his reign.”

[Matthæus 17]
[Matthew 17]

{17:1} Et post dies sex assumit Iesus Petrum, et Iacobum, et Ioannem fratrem eius, et ducit illos in montem excelsum seorsum:
{17:1} And after six days, Jesus took Peter and James and his brother John, and he led them onto a lofty mountain separately.

{17:2} et transfiguratus est ante eos. Et resplenduit facies eius sicut sol: vestimenta autem eius facta sunt alba sicut nix.
{17:2} And he was transfigured before them. And his face shined brightly like the sun. And his garments were made white like snow.

{17:3} Et ecce apparuerunt illis Moyses, et Elias cum eo loquentes.
{17:3} And behold, there appeared to them Moses and Elijah, speaking with him.

{17:4} Respondens autem Petrus, dixit ad Iesum: Domine, bonum est nos hic esse: si vis, faciamus tria tabernacula, tibi unum, Moysi unum, et Eliæ unum.
{17:4} And Peter responded by saying to Jesus: “Lord, it is good for us to be here. If you are willing, let us make three tabernacles here, one for you, one for Moses, and one for Elijah.”

{17:5} Adhuc eo loquente, ecce nubes lucida obumbravit eos. Et ecce vox de nube, dicens: Hic est Filius meus dilectus, in quo mihi bene complacui: ipsum audite.
{17:5} And while he was still speaking, behold, a shining cloud overshadowed them. And behold, there was a voice from the cloud, saying: “This is my beloved Son, with whom I am well pleased. Listen to him.”

{17:6} Et audientes discipuli ceciderunt in faciem suam, et timuerunt valde.
{17:6} And the disciples, hearing this, fell prone on their face, and they were very afraid.

{17:7} Et accessit Iesus, et tetigit eos: dixitque eis: Surgite, et nolite timere.
{17:7} And Jesus drew near and touched them. And he said to them, “Rise up and do not be afraid.”

{17:8} Levantes autem oculos suos, neminem viderunt, nisi solum Iesum.
{17:8} And lifting up their eyes, they saw no one, except Jesus alone.

{17:9} Et descendentibus illis de monte, præcepit eis Iesus, dicens: Nemini dixeritis visionem, donec Filius hominis a mortuis resurgat.
{17:9} And as they were descending from the mountain, Jesus instructed them, saying, “Tell no one about the vision, until the Son of man has risen from the dead.”

{17:10} Et interrogaverunt eum discipuli, dicentes: Quid ergo scribæ dicunt quod Eliam oporteat primum venire?
{17:10} And his disciples questioned him, saying, “Why then do the scribes say that it is necessary for Elijah to arrive first?”

{17:11} At ille respondens, ait eis: Elias quidem venturus est, et restituet omnia.
{17:11} But in response, he said to them: “Elijah, indeed, shall arrive and restore all things.

{17:12} Dico autem vobis, quia Elias iam venit, et non cognoverunt eum, sed fecerunt in eo quæcumque voluerunt. Sic et Filius hominis passurus est ab eis.
{17:12} But I say to you, that Elijah has already arrived, and they did not recognize him, but they did whatever they wanted to him. So also shall the Son of man suffer from them.”

{17:13} Tunc intellexerunt discipuli, quia de Ioanne Baptista dixisset eis.
{17:13} Then the disciples understood that he had spoken to them about John the Baptist.

{17:14} Et cum venisset ad turbam, accessit ad eum homo genibus provolutus ante eum, dicens: Domine, miserere filio meo, quia lunaticus est, et male patitur: nam sæpe cadit in ignem, et crebro in aquam.
{17:14} And when he had arrived at the multitude, a man approached him, falling to his knees before him, saying: “Lord, take pity on my son, for he is an epileptic, and he suffers harm. For he frequently falls into fire, and often also into water.

~ The word ‘lunaticus’ refers to any type of problem with the brain or mind, from mental illness even to epilepsy.

{17:15} Et obtuli eum discipulis tuis, et non potuerunt curare eum.
{17:15} And I brought him to your disciples, but they were not able to cure him.”

{17:16} Respondens autem Iesus, ait: O generatio incredula, et perversa, quousque ero vobiscum? usquequo patiar vos? Afferte huc illum ad me.
{17:16} Then Jesus responded by saying: “What an unbelieving and perverse generation! How long shall I be with you? How long shall I endure you? Bring him here to me.”

{17:17} Et increpavit illum Iesus, et exiit ab eo dæmonium, et curatus est puer ex illa hora.
{17:17} And Jesus rebuked him, and the demon went out of him, and the boy was cured from that hour.

{17:18} Tunc accesserunt discipuli ad Iesum secreto, et dixerunt: Quare nos non potuimus eiicere illum?
{17:18} Then the disciples approached Jesus privately and said, “Why were we unable to cast him out?”

{17:19} Dixit illis Iesus: Propter incredulitatem vestram. Amen quippe dico vobis, si habueritis fidem, sicut granum sinapis, dicetis monti huic, Transi hinc illuc, et transibit, et nihil impossibile erit vobis.
{17:19} Jesus said to them: “Because of your unbelief. Amen I say to you, certainly, if you will have faith like a grain of mustard seed, you will say to this mountain, ‘Move from here to there,’ and it shall move. And nothing will be impossible for you.

{17:20} Hoc autem genus non eiicitur nisi per orationem, et ieiunium.
{17:20} But this kind is not cast out, except through prayer and fasting.”

{17:21} Conversantibus autem eis in Galilæa, dixit illis Iesus: Filius hominis tradendus est in manus hominum:
{17:21} And when they were conversing together in Galilee, Jesus said to them: “The Son of man shall be delivered into the hands of men.

{17:22} et occident eum, et tertia die resurget. Et contristati sunt vehementer.
{17:22} And they will kill him, but he will rise again on the third day.” And they were extremely saddened.

{17:23} Et cum venissent Capharnaum, accesserunt qui didrachma accipiebant, ad Petrum, et dixerunt ei: Magister vester non solvit didrachma?
{17:23} And when they had arrived at Capernaum, those who collected the half shekel approached Peter, and they said to him, “Doesn’t your Teacher pay the half shekel?”

{17:24} Ait: Etiam. Et cum intrasset in domum, prævenit eum Iesus, dicens: Quid tibi videtur Simon? Reges terræ a quibus accipiunt tributum vel censum? a filiis suis, an ab alienis?
{17:24} He said, “Yes.” And when he had entered into the house, Jesus went before him, saying: “How does it seem to you, Simon? The kings of the earth, from whom do they receive tribute or the census tax: from their own sons or from foreigners?”

{17:25} Et ille dixit: Ab alienis. Dixit illi Iesus: Ergo liberi sunt filii.
{17:25} And he said, “From foreigners.” Jesus said to him: “Then the sons are free.

{17:26} Ut autem non scandalizemus eos, vade ad mare, et mitte hamum: et eum piscem, qui primus ascenderit, tolle: et aperto ore eius, invenies staterem: illum sumens, da eis pro me, et te.
{17:26} But so that we may not become an obstacle to them: go to the sea, and cast in a hook, and take the first fish that is brought up, and when you have opened its mouth, you will find a shekel. Take it and give it to them, for me and for you.”

[Matthæus 18]
[Matthew 18]

{18:1} In illa hora accesserunt discipuli ad Iesum, dicentes: Quis putas, maior est in regno cælorum?
{18:1} In that hour, the disciples drew near to Jesus, saying, “Whom do you consider to be greater in the kingdom of heaven?”

{18:2} Et advocans Iesus parvulum, statuit eum in medio eorum,
{18:2} And Jesus, calling to himself a little child, placed him in their midst.

{18:3} et dixit: Amen dico vobis, nisi conversi fueritis, et efficiamini sicut parvuli, non intrabitis in regnum cælorum.
{18:3} And he said: “Amen I say to you, unless you change and become like little children, you shall not enter into the kingdom of heaven.

{18:4} Quicumque ergo humiliaverit se sicut parvulus iste, hic est maior in regno cælorum.
{18:4} Therefore, whoever will have humbled himself like this little child, such a one is greater in the kingdom of heaven.

{18:5} Et qui susceperit unum parvulum talem in nomine meo, me suscipit.
{18:5} And whoever shall accept one such little child in my name, accepts me.

{18:6} Qui autem scandalizaverit unum de pusillis istis, qui in me credunt, expedit ei ut suspendatur mola asinaria in collo eius, et demergatur in profundum maris.
{18:6} But whoever will have led astray one of these little ones, who trust in me, it would be better for him to have a great millstone hung around his neck, and to be submerged in the depths of the sea.

~ The phrase ‘mola asinaria’ refers to the type of millstone that is so large as to require a team of donkeys to turn it for grinding; in other words, it is a very large millstone.

{18:7} Væ mundo a scandalis. Necesse est enim ut veniant scandala: verumtamen væ homini illi, per quem scandalum venit.
{18:7} Woe to a world that leads people astray! Although it is necessary for temptations to arise, nevertheless: Woe to that man through whom temptation arises!

{18:8} Si autem manus tua, vel pes tuus scandalizat te: abscide eum, et proiice abs te: bonum tibi est ad vitam ingredi debilem, vel claudum, quam duas manus, vel duos pedes habentem mitti in ignem æternum.
{18:8} So if your hand or your foot leads you to sin, cut it off and cast it away from you. It is better for you to enter into life disabled or lame, than to be sent into eternal fire having two hands or two feet.

{18:9} Et si oculus tuus scandalizat te, erue eum, et proiice abs te: bonum tibi est cum uno oculo in vitam intrare, quam duos oculos habentem mitti in Gehennam ignis.
{18:9} And if your eye leads you to sin, root it out and cast it away from you. It is better for you to enter into life with one eye, than to be sent into the fires of Hell having two eyes.

{18:10} Videte ne contemnatis unum ex his pusillis: dico enim vobis, quia Angeli eorum in cælis semper vident faciem Patris mei, qui in cælis est.
{18:10} See to it that you do not despise even one of these little ones. For I say to you, that their Angels in heaven continually look upon the face of my Father, who is in heaven.

~ The holy Angels have the Beatific vision.

{18:11} Venit enim Filius hominis salvare quod perierat.
{18:11} For the Son of man has come to save what had been lost.

{18:12} Quid vobis videtur? Si fuerint alicui centum oves, et erravit una ex eis: nonne relinquit nonaginta novem in montibus, et vadit quærere eam, quæ erravit?
{18:12} How does it seem to you? If someone has one hundred sheep, and if one of them has gone astray, should he not leave behind the ninety-nine in the mountains, and go out to seek what has gone astray?

{18:13} Et si contigerit ut inveniat eam: Amen dico vobis, quia gaudet super eam magis quam super nonaginta novem, quæ non erraverunt.
{18:13} And if he should happen to find it: Amen I say to you, that he has more joy over that one, than over the ninety-nine which did not go astray.

{18:14} Sic non est voluntas ante Patrem vestrum, qui in cælis est, ut pereat unus de pusillis istis.
{18:14} Even so, it is not the will before your Father, who is in heaven, that one of these little ones should be lost.

{18:15} Si autem peccaverit in te frater tuus, vade, et corripe eum inter te, et ipsum solum. Si te audierit, lucratus eris fratrem tuum.
{18:15} But if your brother has sinned against you, go and correct him, between you and him alone. If he listens to you, you will have regained your brother.

{18:16} Si autem te non audierit, adhibe tecum adhuc unum, vel duos, ut in ore duorum, vel trium testium stet omne verbum.
{18:16} But if he will not listen you, invite with you one or two more, so that every word may stand by the mouth of two or three witnesses.

~ The Teaching of the Church stands by the two witnesses of Tradition and Scripture, and by the third witness of the Sacred Magisterium.

{18:17} Quod si non audierit eos: dic Ecclesiæ. Si autem Ecclesiam non audierit: sit tibi sicut ethnicus, et publicanus.
{18:17} And if he will not listen to them, tell the Church. But if he will not listen to the Church, let him be to you like the pagan and the tax collector.

{18:18} Amen dico vobis, quæcumque alligaveritis super terram, erunt ligata et in cælo: et quæcumque solveritis super terram, erunt soluta et in cælo.
{18:18} Amen I say to you, whatever you will have bound on earth, shall be bound also in heaven, and whatever you will have released on earth, shall be released also in heaven.

{18:19} Iterum dico vobis, quia si duo ex vobis consenserint super terram, de omni re quamcumque petierint, fiet illis a Patre meo, qui in cælis est.
{18:19} Again I say to you, that if two of those among you have agreed on earth, about anything whatsoever that they have requested, it shall be done for them by my Father, who is in heaven.

{18:20} Ubi enim sunt duo, vel tres congregati in nomine meo, ibi sum in medio eorum.
{18:20} For wherever two or three are gathered in my name, there am I, in their midst.”

{18:21} Tunc accedens Petrus ad eum, dixit: Domine quoties peccabit in me frater meus, et dimittam ei? usque septies?
{18:21} Then Peter, drawing near to him, said: “Lord, how many times shall my brother sin against me, and I forgive him? Even seven times?”

{18:22} Dicit illi Iesus: Non dico tibi usque septies: sed usque septuagies septies.
{18:22} Jesus said to him: “I do not say to you, even seven times, but even seventy times seven times.

{18:23} Ideo assimilatum est regnum cælorum homini regi, qui voluit rationem ponere cum servis suis.
{18:23} Therefore, the kingdom of heaven is compared to a man who was king, who wanted to take account of his servants.

{18:24} Et cum cœpisset rationem ponere, oblatus est ei unus, qui debebat ei decem millia talenta.
{18:24} And when he had begun taking account, one was brought to him who owed him ten thousand talents.

~ One talent (probably of silver, in this case) was equivalent to about 25 or so kilograms, so this was a huge sum of money. Also, to owe this large a sum, he would have to be one of the nobility, not the type of servant who did manual labor.

{18:25} Cum autem non haberet unde redderet, iussit eum dominus eius venundari, et uxorem eius, et filios, et omnia quæ habebat, et reddi.
{18:25} But since he did not have any way to repay it, his lord ordered him to be sold, with his wife and children, and all that he had, in order to repay it.

{18:26} Procidens autem servus ille, orabat eum, dicens: Patientiam habe in me, et omnia reddam tibi.
{18:26} But that servant, falling prostrate, begged him, saying, ‘Have patience with me, and I will repay it all to you.’

{18:27} Misertus autem dominus servi illius, dimisit eum, et debitum dimisit ei.
{18:27} Then the lord of that servant, being moved with pity, released him, and he forgave his debt.

{18:28} Egressus autem servus ille invenit unum de conservis suis, qui debebat ei centum denarios: et tenens suffocavit eum, dicens: Redde quod debes.
{18:28} But when that servant departed, he found one of his fellow servants who owed him one hundred denarius. And taking hold of him, he choked him, saying: ‘Repay what you owe.’

{18:29} Et procidens conservus eius, rogabat eum, dicens: Patientiam habe in me, et omnia reddam tibi.
{18:29} And his fellow servant, falling prostrate, petitioned him, saying: ‘Have patience with me, and I will repay it all to you.’

{18:30} Ille autem noluit: sed abiit, et misit eum in carcerem donec redderet debitum.
{18:30} But he was not willing. Instead, he went out and had him sent to prison, until he would repay the debt.

{18:31} Videntes autem conservi eius quæ fiebant, contristati sunt valde: et venerunt, et narraverunt domino suo omnia quæ facta fuerant.
{18:31} Now his fellow servants, seeing what was done, were greatly saddened, and they went and reported to their lord all that was done.

{18:32} Tunc vocavit illum dominus suus: et ait illi: Serve nequam, omne debitum dimisi tibi quoniam rogasti me:
{18:32} Then his lord called him, and he said to him: ‘You wicked servant, I forgave you all your debt, because you pleaded with me.

{18:33} nonne ergo oportuit et te misereri conservi tui, sicut et ego tui misertus sum?
{18:33} Therefore, should you not also have had compassion on your fellow servant, just as I also had compassion on you?’

{18:34} Et iratus dominus eius tradidit eum tortoribus, quoadusque redderet universum debitum.
{18:34} And his lord, being angry, handed him over to the torturers, until he repaid the entire debt.

{18:35} Sic et Pater meus cælestis faciet vobis, si non remiseritis unusquisque fratri suo de cordibus vestris.
{18:35} So, too, shall my heavenly Father do to you, if each one of you will not forgive his brother from your hearts.”

[Matthæus 19]
[Matthew 19]

{19:1} Et factum est, cum consumasset Iesus sermones istos, migravit a Galilæa, et venit in fines Iudææ trans Iordanem,
{19:1} And it happened that, when Jesus had completed these words, he moved away from Galilee, and he arrived within the borders of Judea, across the Jordan.

{19:2} et secutæ sunt eum turbæ multæ, et curavit eos ibi.
{19:2} And great crowds followed him, and he healed them there.

{19:3} Et accesserunt ad eum Pharisæi tentantes eum, et dicentes: Si licet homini dimittere uxorem suam, quacumque ex causa?
{19:3} And the Pharisees approached him, testing him, and saying, “Is it lawful for a man to separate from his wife, no matter what the cause?”

{19:4} Qui respondens, ait eis: Non legistis, quia qui fecit hominem ab initio, masculum, et feminam fecit eos? Et dixit:
{19:4} And he said to them in response, “Have you not read that he who made man from the beginning, made them male and female?” And he said:

{19:5} Propter hoc dimittet homo patrem, et matrem, et adhærebit uxori suæ, et erunt duo in carne una.
{19:5} “For this reason, a man shall separate from father and mother, and he shall cling to his wife, and these two shall become one flesh.

{19:6} Itaque iam non sunt duo, sed una caro. Quod ergo Deus coniunxit, homo non separet.
{19:6} And so, now they are not two, but one flesh. Therefore, what God has joined together, let no man separate.”

{19:7} Dicunt illi: Quid ergo Moyses mandavit dare libellum repudii, et dimittere?
{19:7} They said to him, “Then why did Moses command him to give a bill of divorce, and to separate?”

{19:8} Ait illis: Quoniam Moyses ad duritiam cordis vestri permisit vobis dimittere uxores vestras: ab initio autem non fuit sic.
{19:8} He said to them: “Although Moses permitted you to separate from your wives, due to the hardness of your heart, it was not that way from the beginning.

{19:9} Dico autem vobis, quia quicumque dimiserit uxorem suam, nisi ob fornicationem, et aliam duxerit, mœchatur: et qui dimissam duxerit, mœchatur.
{19:9} And I say to you, that whoever will have separated from his wife, except because of fornication, and who will have married another, commits adultery, and whoever will have married her who has been separated, commits adultery.”

{19:10} Dicunt ei discipuli eius: Si ita est causa hominis cum uxore, non expedit nubere.
{19:10} His disciples said to him, “If such is the case for a man with a wife, then it is not expedient to marry.”

{19:11} Qui dixit illis: Non omnes capiunt verbum istud, sed quibus datum est.
{19:11} And he said to them: “Not everyone is able to grasp this word, but only those to whom it has been given.

{19:12} Sunt enim eunuchi, qui de matris utero sic nati sunt: et sunt eunuchi, qui facti sunt ab hominibus: et sunt eunuchi, qui seipsos castraverunt propter regnum cælorum. Qui potest capere capiat.
{19:12} For there are chaste persons who were born so from their mother’s womb, and there are chaste persons who have been made so by men, and there are chaste persons who have made themselves chaste for the sake of the kingdom of heaven. Whoever is able to grasp this, let him grasp it.”

~ The translation here prefers ‘chaste persons’ over eunuchs or celibate persons for a number of reasons. First, the term eunuch is used figuratively by Christ, as is the term ‘castraverunt’ (castrated). Second, the term eunuch is obscure today. Third, this passage began with a teaching on the proper behavior of married persons, so it is not solely about virgins or celibate clergy and religious. The term ‘chaste persons’ has sufficient breadth and depth, and is an accurate representation of the meaning of the term.

{19:13} Tunc oblati sunt ei parvuli, ut manus eis imponeret, et oraret. Discipuli autem increpabant eos.
{19:13} Then they brought to him little children, so that he would place his hands upon them and pray. But the disciples rebuked them.

{19:14} Iesus vero ait eis: Sinite parvulos, et nolite eos prohibere ad me venire: talium est enim regnum cælorum.
{19:14} Yet truly, Jesus said to them: “Allow the little children to come to me, and do not choose to prohibit them. For the kingdom of heaven is among such as these.”

{19:15} Et cum imposuisset eis manus, abiit inde.
{19:15} And when he had imposed his hands upon them, he went away from there.

{19:16} Et ecce unus accedens, ait illi: Magister bone, quid boni faciam ut habeam vitam æternam?
{19:16} And behold, someone approached and said to him, “Good Teacher, what good should I do, so that I may have eternal life?”

{19:17} Qui dixit ei: Quid me interrogas de bono? Unus est bonus, Deus. Si autem vis ad vitam ingredi, serva mandata.
{19:17} And he said to him: “Why do you question me about what is good? One is good: God. But if you wish to enter into life, observe the commandments.”

{19:18} Dicit illi: Quæ? Iesus autem dixit: Non homicidium facies: Non adulterabis: Non facies furtum: Non falsum testimonium dices:
{19:18} He said to him, “Which?” And Jesus said: “You shall not murder. You shall not commit adultery. You shall not steal. You shall not give false testimony.

~ Notice that Jesus specifically says ‘murder’ (homicidium), not ‘kill.’ Therefore, the Old Testament translation of the commandment as ‘You shall not murder’ is correct.

{19:19} Honora patrem tuum, et matrem tuam, et diliges proximum tuum sicut teipsum.
{19:19} Honor your father and your mother. And, you shall love your neighbor as yourself.”

{19:20} Dicit illi adolescens: Omnia hæc custodivi a iuventute mea, quid adhuc mihi deest?
{19:20} The young man said to him: “All these I have kept from my childhood. What is still lacking for me?”

{19:21} Ait illi Iesus: Si vis perfectus esse, vade, vende quæ habes, et da pauperibus, et habebis thesaurum in cælo: et veni, sequere me.
{19:21} Jesus said to him: “If you are willing to be perfect, go, sell what you have, and give to the poor, and then you will have treasure in heaven. And come, follow me.”

{19:22} Cum audisset autem adolescens verbum, abiit tristis: erat enim habens multas possessiones.
{19:22} And when the young man had heard this word, he went away sad, for he had many possessions.

{19:23} Iesus autem dixit discipulis suis: Amen dico vobis, quia dives difficile intrabit in regnum cælorum.
{19:23} Then Jesus said to his disciples: “Amen, I say to you, that the wealthy shall enter with difficulty into the kingdom of heaven.

{19:24} Et iterum dico vobis: Facilius est camelum per foramen acus transire, quam divitem intrare in regnum cælorum.
{19:24} And again I say to you, it is easier for a camel to pass through the eye of a needle, than for the wealthy to enter into the kingdom of heaven.”

{19:25} Auditis autem his, discipuli mirabantur valde, dicentes: Quis ergo poterit salvus esse?
{19:25} And upon hearing this, the disciples wondered greatly, saying: “Then who will be able to be saved?”

{19:26} Aspiciens autem Iesus, dixit illis: Apud homines hoc impossibile est: apud Deum autem omnia possibilia sunt.
{19:26} But Jesus, gazing at them, said to them: “With men, this is impossible. But with God, all things are possible.”

~ It is often said, by the foolish, that the camel in this saying is literally a camel, and that the 'eye of a needle' is a particular gate into the city of Jerusalem. They claim that Jesus was only referring to getting a camel through that small gateway, when he expressed how hard it is for the wealthy to enter the kingdom of God. But even though that gateway is narrow, it is not too difficult to get a camel through it. Perhaps it happened on a near daily basis. If this was the meaning of the saying, then it would not seem too difficult for the wealthy to enter heaven, and the disciples would be foolish to say 'Then who will be able to be saved?' And again, if so, then Jesus would not have said that it was impossible for men. So the saying has another meaning. It is a literal expression of the miraculous power of God. For a wealthy person to be saved, apart from the infinite mercy of God is impossible, nearly as impossible as literally passing a camel through the eye of a needle. But both acts can be done by the power of God.

{19:27} Tunc respondens Petrus, dixit ei: Ecce nos reliquimus omnia, et secuti sumus te: quid ergo erit nobis?
{19:27} Then Peter responded by saying to him: “Behold, we have left behind all things, and we have followed you. So then, what will be for us?”

{19:28} Iesus autem dixit illis: Amen dico vobis, quod vos, qui secuti estis me, in regeneratione cum sederit Filius hominis in sede maiestatis suæ, sedebitis et vos super sedes duodecim, iudicantes duodecim tribus Israel.
{19:28} And Jesus said to them: “Amen I say to you, that at the resurrection, when the Son of man shall sit on the seat of his majesty, those of you who have followed me shall also sit on twelve seats, judging the twelve tribes of Israel.

{19:29} Et omnis, qui reliquerit domum, vel fratres, aut sorores, aut patrem, aut matrem, aut uxorem, aut filios, aut agros propter nomen meum, centuplum accipiet, et vitam æternam possidebit.
{19:29} And anyone who has left behind home, or brothers, or sisters, or father, or mother, or wife, or children, or land, for the sake of my name, shall receive one hundred times more, and shall possess eternal life.

{19:30} Multi autem erunt primi novissimi, et novissimi primi.
{19:30} But many of those who are first shall be last, and the last shall be first.”

[Matthæus 20]
[Matthew 20]

{20:1} Simile est regnum cælorum homini patrifamilias, qui exiit primo mane conducere operarios in vineam suam.
{20:1} “The kingdom of heaven is like the father of a family who went out in early morning to lead workers into his vineyard.

{20:2} Conventione autem facta cum operariis ex denario diurno, misit eos in vineam suam.
{20:2} Then, having made an agreement with the workers for one denarius per day, he sent them into his vineyard.

{20:3} Et egressus circa horam tertiam, vidit alios stantes in foro otiosos,
{20:3} And going out about the third hour, he saw others standing idle in the marketplace.

{20:4} et dixit illis: Ite et vos in vineam meam, et quod iustum fuerit dabo vobis.
{20:4} And he said to them, ‘You may go into my vineyard, too, and what I will give you will be just.’

{20:5} Illi autem abierunt. Iterum autem exiit circa sextam et nonam horam: et fecit similiter.
{20:5} So they went forth. But again, he went out about the sixth, and about the ninth hour, and he acted similarly.

{20:6} Circa undecimam vero exiit, et invenit alios stantes, et dicit illis: Quid hic statis tota die otiosi?
{20:6} Yet truly, about the eleventh hour, he went out and found others standing, and he said to them, ‘Why have you stood here idle all day?’

{20:7} Dicunt ei: Quia nemo nos conduxit. Dicit illis: Ite et vos in vineam meam.
{20:7} They say to him, ‘Because no one has hired us.’ He said to them, ‘You also may go into my vineyard.’

{20:8} Cum sero autem factum esset, dicit dominus vineæ procuratori suo: Voca operarios, et redde illis mercedem incipiens a novissimis usque ad primos.
{20:8} And when evening had arrived, the lord of the vineyard said to his manager, ‘Call the workers and pay them their wages, beginning from the last, even to the first.’

{20:9} Cum venissent ergo qui circa undecimam horam venerant, acceperunt singulos denarios.
{20:9} And so, when those who had arrived about the eleventh hour came forward, each received a single denarius.

{20:10} Venientes autem et primi, arbitrati sunt quod plus essent accepturi: acceperunt autem et ipsi singulos denarios.
{20:10} Then when the first ones also came forward, they considered that they would receive more. But they, too, received one denarius.

{20:11} Et accipientes murmurabant adversus patremfamilias,
{20:11} And upon receiving it, they murmured against the father of the family,

{20:12} dicentes: Hi novissimi una hora fecerunt, et pares illos nobis fecisti, qui portavimus pondus diei, et æstus.
{20:12} saying, ‘These last have worked for one hour, and you have made them equal to us, who worked bearing the weight and heat of the day.’

{20:13} At ille respondens uni eorum, dixit: Amice non facio tibi iniuriam: nonne ex denario convenisti mecum?
{20:13} But responding to one of them, he said: ‘Friend, I caused you no injury. Did you not agree with me to one denarius?

{20:14} Tolle quod tuum est, et vade: volo autem et huic novissimo dare sicut et tibi.
{20:14} Take what is yours and go. But it is my will to give to this last, just as to you.

{20:15} Aut non licet mihi quod volo, facere? An oculus tuus nequam est, quia ego bonus sum?
{20:15} And is it not lawful for me to do what I will? Or is your eye wicked because I am good?’

{20:16} Sic erunt novissimi primi, et primi novissimi. Multi enim sunt vocati, pauci vero electi.
{20:16} So then, the last shall be first, and the first shall be last. For many are called, but few are chosen.”

~ Or: “For the called are many, yet truly, the elect are few.”

{20:17} Et ascendens Iesus Ierosolymam, assumpsit duodecim discipulos secreto, et ait illis:
{20:17} And Jesus, ascending to Jerusalem, took the twelve disciples aside in private and said to them:

{20:18} Ecce ascendimus Ierosolymam, et Filius hominis tradetur principibus sacerdotum, et Scribis, et condemnabunt eum morte,
{20:18} “Behold, we are ascending to Jerusalem, and the Son of man shall be handed over to the leaders of the priests and to the scribes. And they shall condemn him to death.

{20:19} et tradent eum Gentibus ad illudendum, et flagellandum, et crucifigendum, et tertia die resurget.
{20:19} And they shall hand him over to the Gentiles to be mocked and scourged and crucified. And on the third day, he shall rise again.”

{20:20} Tunc accessit ad eum mater filiorum Zebedæi cum filiis suis, adorans et petens aliquid ab eo.
{20:20} Then the mother of the sons of Zebedee approached him, with her sons, adoring him, and petitioning something from him.

{20:21} Qui dixit ei: Quid vis? Ait illi: Dic ut sedeant hi duo filii mei, unus ad dexteram tuam, et unus ad sinistram in regno tuo.
{20:21} And he said to her, “What do you want?” She said to him, “Declare that these, my two sons, may sit, one at your right hand, and the other at your left, in your kingdom.”

{20:22} Respondens autem Iesus, dixit: Nescitis quid petatis. Potestis bibere calicem, quem ego bibiturus sum? Dicunt ei: Possumus.
{20:22} But Jesus, responding, said: “You do not know what you are asking. Are you able to drink from the chalice, from which I will drink?” They said to him, “We are able.”

{20:23} Ait illis: Calicem quidem meum bibetis: sedere autem ad dexteram meam vel sinistram non est meum dare vobis, sed quibus paratum est a Patre meo.
{20:23} He said to them: “From my chalice, indeed, you shall drink. But to sit at my right or my left is not mine to give to you, but it is for those for whom it has been prepared by my Father.”

{20:24} Et audientes decem, indignati sunt de duobus fratribus.
{20:24} And the ten, upon hearing this, became indignant with the two brothers.

{20:25} Iesus autem vocavit eos ad se, et ait: Scitis quia principes Gentium dominantur eorum: et qui maiores sunt, potestatem exercent in eos.
{20:25} But Jesus called them to himself and said: “You know that the first ones among the Gentiles are their rulers, and that those who are greater exercise power among them.

{20:26} Non ita erit inter vos: sed quicumque voluerit inter vos maior fieri, sit vester minister:
{20:26} It shall not be this way among you. But whoever will want to be greater among you, let him be your minister.

{20:27} et qui voluerit inter vos primus esse, erit vester servus.
{20:27} And whoever will want to be first among you, he shall be your servant,

{20:28} Sicut Filius hominis non venit ministrari, sed ministrare, et dare animam suam, redemptionem pro multis.
{20:28} even as the Son of man has not come to be served, but to serve, and to give his life as a redemption for many.”

{20:29} Et egredientibus illis ab Iericho, secuta est eum turba multa,
{20:29} And as they were departing from Jericho, a great crowd followed him.

{20:30} et ecce duo cæci sedentes secus viam, audierunt, quia Iesus transiret: et clamaverunt, dicentes: Domine miserere nostri, fili David.
{20:30} And behold, two blind men, sitting by the way, heard that Jesus was passing by; and they cried out, saying, “Lord, Son of David, take pity on us.”

{20:31} Turba autem increpabat eos ut tacerent. At illi magis clamabant, dicentes: Domine, miserere nostri, fili David.
{20:31} But the crowd rebuked them to be quiet. But they cried out all the more, saying, “Lord, Son of David, take pity on us.”

{20:32} Et stetit Iesus, et vocavit eos, et ait: Quid vultis ut faciam vobis?
{20:32} And Jesus stood still, and he called them and said, “What do you want, that I might do for you?”

{20:33} Dicunt illi: Domine, ut aperiantur oculi nostri.
{20:33} They said to him, “Lord, that our eyes be opened.”

{20:34} Misertus autem eorum Iesus, tetigit oculos eorum. Et confestim viderunt, et secuti sunt eum.
{20:34} Then Jesus, taking pity on them, touched their eyes. And immediately they saw, and they followed him.