The Sacred Bible:  The Gospel of John

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[Ioannes 1]
[John 1]

{1:1} In principio erat Verbum, et Verbum erat apud Deum, et Deus erat Verbum.
{1:1} In the beginning was the Word, and the Word was with God, and God was the Word.

~ The words 'Deus' and 'Verbum' are both in the nominative case, so the text could be read as 'God was the Word,' or as 'the Word was God.' However, word order in Latin is not entirely irrelevant, therefore this translation prefers ‘God was the Word,’ over ‘the Word was God.’ The same translation choice is made in the original Rheims New Testament of 1582.

{1:2} Hoc erat in principio apud Deum.
{1:2} He was with God in the beginning.

{1:3} Omnia per ipsum facta sunt: et sine ipso factum est nihil, quod factum est,
{1:3} All things were made through Him, and nothing that was made was made without Him.

{1:4} in ipso vita erat, et vita erat lux hominum:
{1:4} Life was in Him, and Life was the light of men.

~ Deus, Verbum, Vita represents Father, Son, Spirit.

{1:5} et lux in tenebris lucet, et tenebræ eam non comprehenderunt.
{1:5} And the light shines in the darkness, and the darkness did not comprehend it.

~ The darkness represents the fallen angels and all evil in the world, which cannot understand the light of goodness. Notice that the light shines in the present tense, which is the closest tense to the timelessness of the Eternity of God, but the darkness is spoken of using the past tense, because fallen angels are trapped in Time.

{1:6} Fuit homo missus a Deo, cui nomen erat Ioannes.
{1:6} There was a man sent by God, whose name was John.

{1:7} Hic venit in testimonium ut testimonium perhiberet de lumine, ut omnes crederent per illum.
{1:7} He arrived as a witness to offer testimony about the Light, so that all would believe through him.

{1:8} Non erat ille lux, sed ut testimonium perhiberet de lumine.
{1:8} He was not the Light, but he was to offer testimony about the Light.

{1:9} Erat lux vera, quæ illuminat omnem hominem venientem in hunc mundum.
{1:9} The true Light, which illuminates every man, was coming into this world.

{1:10} In mundo erat, et mundus per ipsum factus est, et mundus eum non cognovit.
{1:10} He was in the world, and the world was made through him, and the world did not recognize him.

{1:11} In propria venit, et sui eum non receperunt.
{1:11} He went to his own, and his own did not accept him.

{1:12} Quotquot autem receperunt eum, dedit eis potestatem filios Dei fieri, his qui credunt in nomine eius:
{1:12} Yet whoever did accept him, those who believed in his name, he gave them the power to become the sons of God.

{1:13} qui non ex sanguinibus, neque ex voluntate carnis, neque ex voluntate viri, sed ex Deo nati sunt.
{1:13} These are born, not of blood, nor of the will of flesh, nor of the will of man, but of God.

{1:14} Et verbum caro factum est, et habitavit in nobis: et vidimus gloriam eius, gloriam quasi unigeniti a Patre plenum gratiæ et veritatis.
{1:14} And the Word became flesh, and he lived among us, and we saw his glory, glory like that of an only-begotten son from the Father, full of grace and truth.

{1:15} Ioannes testimonium perhibet de ipso, et clamat dicens: Hic erat, quem dixi: Qui post me venturus est, ante me factus est: quia prior me erat.
{1:15} John offers testimony about him, and he cries out, saying: “This is the one about whom I said: ‘He who is to come after me, has been placed ahead of me, because he existed before me.’ ”

~ On one level of meaning, ‘ante me factus est’ means ‘ranks ahead of me.’ But there are other levels of meaning which that translation obscures. This is a frequent translation dilemma: one translation makes one level of meaning clearer, and other levels of meaning more obscure.

{1:16} Et de plenitudine eius nos omnes accepimus, et gratiam pro gratia.
{1:16} And from his fullness, we all have received, even grace for grace.

~ This verse (particularly the last phrase) has several levels of meaning, and is somewhat obscure. This translation does not try to clear up every obscurity in Scripture, nor does it try to decide between various levels of meaning. On one level, it means that we have received grace upon grace; on another level, it means that we need grace from Christ for everything we do, even our cooperation with grace is a grace. And it seems to me that there are other levels of meaning also.

{1:17} quia lex per Moysen data est; gratia, et veritas per Iesum Christum facta est.
{1:17} For the law was given through Moses, but grace and truth came through Jesus Christ.

{1:18} Deum nemo vidit umquam: unigenitus Filius, qui est in sinu Patris, ipse enarravit.
{1:18} No one ever saw God; the only-begotten Son, who is in the bosom of the Father, he himself has described him.

{1:19} Et hoc est testimonium Ioannis, quando miserunt Iudæi ab Ierosolymis sacerdotes et Levitas ad eum ut interrogarent eum: Tu quis es?
{1:19} And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to him, so that they might ask him, “Who are you?”

{1:20} Et confessus est, et non negavit: et confessus est: Quia non sum ego Christus.
{1:20} And he confessed it and did not deny it; and what he confessed was: “I am not the Christ.”

{1:21} Et interrogaverunt eum: Quid ergo? Elias es tu? Et dixit: Non sum. Propheta es tu? Et respondit: Non.
{1:21} And they questioned him: “Then what are you? Are you Elijah?” And he said, “I am not.” “Are you the Prophet?” And he answered, “No.”

{1:22} Dixerunt ergo ei: Quis es ut responsum demus his, qui miserunt nos? Quid dicis de teipso?
{1:22} Therefore, they said to him: “Who are you, so that we may give an answer to those who sent us? What do you say about yourself?”

{1:23} Ait: Ego vox clamantis in deserto: Dirigite viam Domini, sicut dixit Isaias propheta.
{1:23} He said, “I am a voice crying out in the desert, ‘Make straight the way of the Lord,’ just as the prophet Isaiah said.”

{1:24} Et qui missi fuerant, erant ex Pharisæis.
{1:24} And some of those who had been sent were from among the Pharisees.

{1:25} Et interrogaverunt eum, et dixerunt ei: Quid ergo baptizas, si tu non es Christus, neque Elias, neque Propheta?
{1:25} And they questioned him and said to him, “Then why do you baptize, if you are not the Christ, and not Elijah, and not the Prophet?”

{1:26} Respondit eis Ioannes, dicens: Ego baptizo in aqua: medius autem vestrum stetit, quem vos nescitis.
{1:26} John answered them by saying: “I baptize with water. But in your midst stands one, whom you do not know.

{1:27} Ipse est, qui post me venturus est, qui ante me factus est: cuius ego non sum dignus ut solvam eius corrigiam calceamenti.
{1:27} The same is he who is to come after me, who has been placed ahead of me, the laces of whose shoes I am not worthy to loosen.”

{1:28} Hæc in Bethania facta sunt trans Iordanem, ubi erat Ioannes baptizans.
{1:28} These things happened in Bethania, across the Jordan, where John was baptizing.

{1:29} Altera die vidit Ioannes Iesum venientem ad se, et ait: Ecce agnus Dei. Ecce qui tollit peccatum mundi.
{1:29} On the next day, John saw Jesus coming toward him, and so he said: “Behold, the Lamb of God. Behold, he who takes away the sin of the world.

{1:30} Hic est, de quo dixi: Post me venit vir, qui ante me factus est: quia prior me erat.
{1:30} This is the one about whom I said, ‘After me arrives a man, who has been placed ahead of me, because he existed before me.’

{1:31} et ego nesciebam eum, sed ut manifestetur in Israel, propterea veni ego in aqua baptizans.
{1:31} And I did not know him. Yet it is for this reason that I come baptizing with water: so that he may be made manifest in Israel.”

{1:32} Et testimonium perhibuit Ioannes, dicens: Quia vidi Spiritum descendentem quasi columbam de cælo, et mansit super eum.
{1:32} And John offered testimony, saying: “For I saw the Spirit descending from heaven like a dove; and he remained upon him.

{1:33} Et ego nesciebam eum: sed qui misit me baptizare in aqua, ille mihi dixit: Super quem videris Spiritum descendentem, et manentem super eum, hic est, qui baptizat in Spiritu Sancto.
{1:33} And I did not know him. But he who sent me to baptize with water said to me: ‘He over whom you will see the Spirit descending and remaining upon him, this is the one who baptizes with the Holy Spirit.’

{1:34} Et ego vidi: et testimonium perhibui quia hic est Filius Dei.
{1:34} And I saw, and I gave testimony: that this one is the Son of God.”

{1:35} Altera die iterum stabat Ioannes, et ex discipulis eius duo.
{1:35} The next day again, John was standing with two of his disciples.

{1:36} Et respiciens Iesum ambulantem, dicit: Ecce agnus Dei.
{1:36} And catching sight of Jesus walking, he said, “Behold, the Lamb of God.”

{1:37} Et audierunt eum duo discipuli loquentem, et secuti sunt Iesum.
{1:37} And two disciples were listening to him speaking. And they followed Jesus.

{1:38} Conversus autem Iesus, et videns eos sequentes se, dicit eis: Quid quæritis? Qui dixerunt ei: Rabbi, (quod dicitur interpretatum Magister) ubi habitas?
{1:38} Then Jesus, turning around and seeing them following him, said to them, “What are you seeking?” And they said to him, “Rabbi (which means in translation, Teacher), where do you live?”

{1:39} Dicit eis: Venite, et videte. Venerunt, et viderunt ubi maneret, et apud eum manserunt die illo: hora autem erat quasi decima.
{1:39} He said to them, “Come and see.” They went and saw where he was staying, and they stayed with him that day. Now it was about the tenth hour.

{1:40} Erat autem Andreas frater Simonis Petri unus ex duobus, qui audierant a Ioanne, et secuti fuerant eum.
{1:40} And Andrew, the brother of Simon Peter, was one of the two who had heard about him from John and had followed him.

{1:41} Invenit hic primum fratrem suum Simonem, et dicit ei: Invenimus Messiam (quod est interpretatum Christus).
{1:41} First, he found his brother Simon, and he said to him, “We have found the Messiah,” (which is translated as the Christ).

{1:42} Et adduxit eum ad Iesum. Intuitus autem eum Iesus, dixit: Tu es Simon filius Iona: tu vocaberis Cephas, (quod interpretatur Petrus).
{1:42} And he led him to Jesus. And Jesus, gazing at him, said: “You are Simon, son of Jonah. You shall be called Cephas,” (which is translated as Peter).

~ I believe that John originally wrote his Gospel in Aramaic, the same language that Jesus most often used to teach, and that later John’s disciples translated it into Greek and added to it. That is why there are repeated references in the text saying ‘which is translated as.’

{1:43} In crastinum voluit exire in Galilæam, et invenit Philippum. Et dicit ei Iesus: Sequere me.
{1:43} On the next day, he wanted to go into Galilee, and he found Philip. And Jesus said to him, “Follow me.”

{1:44} Erat autem Philippus a Bethsaida, civitate Andreæ, et Petri.
{1:44} Now Philip was from Bethsaida, the city of Andrew and Peter.

{1:45} Invenit Philippus Nathanael, et dicit ei: Quem scripsit Moyses in Lege, et Prophetæ, invenimus Iesum filium Ioseph a Nazareth.
{1:45} Philip found Nathanael, and he said to him, “We have found the one about whom Moses wrote in the Law and the Prophets: Jesus, the son of Joseph, from Nazareth.”

{1:46} Et dixit ei Nathanael: A Nazareth potest aliquid boni esse? Dicit ei Philippus: Veni, et vide.
{1:46} And Nathanael said to him, “Can anything good be from Nazareth?” Philip said to him, “Come and see.”

{1:47} Vidit Iesus Nathanael venientem ad se, et dicit de eo: Ecce vere Israelita, in quo dolus non est.
{1:47} Jesus saw Nathanael coming toward him, and he said about him, “Behold, an Israelite in whom truly there is no deceit.”

{1:48} Dicit ei Nathanael: Unde me nosti? Respondit Iesus, et dixit ei: Priusquam te Philippus vocavit, cum esses sub ficu, vidi te.
{1:48} Nathanael said to him, “From where do you know me?” Jesus responded and said to him, “Before Philip called you, when you were under the fig tree, I saw you.”

{1:49} Respondit ei Nathanael, et ait: Rabbi, tu es Filius Dei, tu es Rex Israel.
{1:49} Nathanael answered him and said: “Rabbi, you are the Son of God. You are the King of Israel.”

~ He was able to perceive the truth so readily because there was no deceit in him.

{1:50} Respondit Iesus, et dixit ei: Quia dixi tibi: Vidi te sub ficu, credis: maius his videbis.
{1:50} Jesus responded and said to him: “Because I told you that I saw you under the fig tree, you believe. Greater things than these, you will see.”

{1:51} Et dicit ei: Amen, amen dico vobis, videbitis cælum apertum, et Angelos Dei ascendentes, et descendentes supra Filium hominis.
{1:51} And he said to him, “Amen, amen, I say to you, you will see heaven opened, and the Angels of God ascending and descending over the Son of man.”

[Ioannes 2]
[John 2]

{2:1} Et die tertia nuptiæ factæ sunt in Cana Galilææ, et erat mater Iesu ibi.
{2:1} And on the third day, a wedding was held in Cana of Galilee, and the mother of Jesus was there.

{2:2} Vocatus est autem et Iesus, et discipuli eius ad nuptias.
{2:2} Now Jesus was also invited to the wedding, with his disciples.

{2:3} Et deficiente vino, dicit mater Iesu ad eum: Vinum non habent.
{2:3} And when the wine was failing, the mother of Jesus said to him, “They have no wine.”

~ Mary is saying that they lack the wine of a true Sacrament of marriage, for all they have is the water of an Old Testament (natural) marriage.

{2:4} Et dicit ei Iesus: Quid mihi, et tibi est, mulier? Nondum venit hora mea.
{2:4} And Jesus said to her: “What is that to me and to you, woman? My hour has not yet arrived.”

~ Jesus replies that He has not yet died on the Cross, which is the source of all the Sacraments. But she knows that time is no obstacle to God.

{2:5} Dicit mater eius ministris: Quodcumque dixerit vobis, facite.
{2:5} His mother said to the servants, “Do whatever he tells you.”

{2:6} Erant autem ibi lapideæ hydriæ sex positæ secundum purificationem Iudæorum, capientes singulæ metretas binas vel ternas.
{2:6} Now in that place, there were six stone water jars, for the purification ritual of the Jews, containing two or three measures each.

{2:7} Dicit eis Iesus: Implete hydrias aqua. Et impleverunt eas usque ad summum.
{2:7} Jesus said to them, “Fill the water jars with water.” And they filled them to the very top.

{2:8} Et dicit eis Iesus: Haurite nunc, et ferte architriclinio. Et tulerunt.
{2:8} And Jesus said to them, “Now draw from it, and carry it to the chief steward of the feast.” And they took it to him.

{2:9} Ut autem gustavit architriclinius aquam vinum factam, et non sciebat unde esset, ministri autem sciebant, qui hauserant aquam: vocat sponsum architriclinius,
{2:9} Then, when the chief steward had tasted the water made into wine, since he did not know where it was from, for only the servants who had drawn the water knew, the chief steward called the groom,

{2:10} et dicit ei: Omnis homo primum bonum vinum ponit: et cum inebriati fuerint, tunc id, quod deterius est. Tu autem servasti bonum vinum usque adhuc.
{2:10} and he said to him: “Every man offers the good wine first, and then, when they have become inebriated, he offers what is worse. But you have kept the good wine until now.”

~ Jesus turned the water of the Old Testament marriage into the wine of the New Testament marriage.

{2:11} Hoc fecit initium signorum Iesus in Cana Galilææ: et manifestavit gloriam suam, et crediderunt in eum discipuli eius.
{2:11} This was the beginning of the signs that Jesus accomplished in Cana of Galilee, and it manifested his glory, and his disciples believed in him.

{2:12} Post hoc descendit Capharnaum ipse, et mater eius, et fratres eius, et discipuli eius: et ibi manserunt non multis diebus.
{2:12} After this, he descended to Capernaum, with his mother and his brothers and his disciples, but they did not remain there for many days.

{2:13} Et prope erat Pascha Iudæorum, et ascendit Iesus Ierosolymam:
{2:13} And the Passover of the Jews was near, and so Jesus ascended to Jerusalem.

{2:14} et invenit in templo vendentes boves, et oves, et columbas, et numularios sedentes.
{2:14} And he found, sitting in the temple, sellers of oxen and sheep and doves, and the moneychangers.

{2:15} Et cum fecisset quasi flagellum de funiculis, omnes eiecit de templo, oves quoque, et boves, et numulariorum effudit æs, et mensas subvertit.
{2:15} And when he had made something like a whip out of little cords, he drove them all out of the temple, including the sheep and the oxen. And he poured out the brass coins of the moneychangers, and he overturned their tables.

{2:16} Et his, qui columbas vendebant, dixit: Auferte ista hinc, et nolite facere domum Patris mei, domum negotiationis.
{2:16} And to those who were selling doves, he said: “Take these things out of here, and do not make my Father’s house into a house of commerce.”

{2:17} Recordati sunt vero discipuli eius quia scriptum est: Zelus domus tuæ comedit me.
{2:17} And truly, his disciples were reminded that it is written: “Zeal for your house consumes me.”

{2:18} Responderunt ergo Iudæi, et dixerunt ei: Quod signum ostendis nobis quia hæc facis?
{2:18} Then the Jews responded and said to him, “What sign can you show to us, that you may do these things?”

{2:19} Respondit Iesus, et dixit eis: Solvite templum hoc, et in tribus diebus excitabo illud.
{2:19} Jesus responded and said to them, “Destroy this temple, and in three days I will raise it up.”

~ The word ‘Solvite’ is not so much ‘destroy’ as it is to loosen or release or set free. Jesus is referring primarily to his own death, which is not his destruction, but the separation of his soul from his body, a kind of loosening or release.

{2:20} Dixerunt ergo Iudæi: Quadraginta et sex annis ædificatum est templum hoc, et tu in tribus diebus excitabis illud?
{2:20} Then the Jews said, “This temple has been built up over forty-six years, and you will raise it up in three days?”

~ The length of time, 46 years, is divided into 40 plus 6 providentially. The 46 years is counted as the 46th Passover since the completion of the rebuilding of the Temple Sanctuary, which took 1.5 years. Josephus tell us that the Temple more generally, not merely the Sanctuary alone, took 8 years. Subtracting 1.5 years gives us 6.5 years: the length of time from the completion of the Sanctuary (at which time the rebuilt Temple was consecrated to God and the count of the years began) to the completion of the other buildings related to the Sanctuary. Then 40 more years are counted until Christ cleansed the temple by driving out the buyers and sellers.

~ Since Jesus was referring to his body as a temple, of which the temple building is merely a symbol, this passage also refers symbolically to the length of time since the Immaculate Conception. This was now the 46th Passover since the Immaculate Conception, when God began to build the temple of Christ’s body by first building the temple of Mary’s body, in which God dwelt for 9 months (in the womb).

{2:21} Ille autem dicebat de Templo corporis sui.
{2:21} Yet he was speaking about the Temple of his body.

{2:22} Cum ergo resurrexisset a mortuis, recordati sunt discipuli eius, quia hoc dicebat, et crediderunt Scripturæ, et sermoni, quem dixit Iesus.
{2:22} Therefore, when he had resurrected from the dead, his disciples were reminded that he had said this, and they believed in the Scriptures and in the word that Jesus had spoken.

{2:23} Cum autem esset Ierosolymis in Pascha in die festo, multi crediderunt in nomine eius, videntes signa eius, quæ faciebat.
{2:23} Now while he was at Jerusalem during the Passover, on the day of the feast, many trusted in his name, seeing his signs that he was accomplishing.

{2:24} Ipse autem Iesus non credebat semetipsum eis, eo quod ipse nosset omnes,
{2:24} But Jesus did not trust himself to them, because he himself had knowledge of all persons,

{2:25} et quia opus ei non erat ut quis testimonium perhiberet de homine: ipse enim sciebat quid esset in homine.
{2:25} and because he had no need of anyone to offer testimony about a man. For he knew what was within a man.

[Ioannes 3]
[John 3]

{3:1} Erat autem homo ex Pharisæis, Nicodemus nomine, princeps Iudæorum.
{3:1} Now there was a man among the Pharisees, named Nicodemus, a leader of the Jews.

{3:2} Hic venit ad Iesum nocte, et dixit ei: Rabbi, scimus quia a Deo venisti magister, nemo enim potest hæc signa facere, quæ tu facis, nisi fuerit Deus cum eo.
{3:2} He went to Jesus at night, and he said to him: “Rabbi, we know that you have arrived as a teacher from God. For no one would be able to accomplish these signs, which you accomplish, unless God were with him.”

{3:3} Respondit Iesus, et dixit ei: Amen, amen dico tibi, nisi quis renatus fuerit denuo, non potest videre regnum Dei.
{3:3} Jesus responded and said to him, “Amen, amen, I say to you, unless one has been reborn anew, he is not able to see the kingdom of God.”

{3:4} Dicit ad eum Nicodemus: Quomodo potest homo nasci, cum sit senex? Numquid potest in ventrem matris suæ iterato introire, et renasci?
{3:4} Nicodemus said to him: “How could a man be born when he is old? Surely, he cannot enter a second time into his mother’s womb to be reborn?”

{3:5} Respondit Iesus: Amen, amen dico tibi, nisi quis renatus fuerit ex aqua, et Spiritu Sancto, non potest introire in regnum Dei.
{3:5} Jesus responded: “Amen, amen, I say to you, unless one has been reborn by water and the Holy Spirit, he is not able to enter into the kingdom of God.

{3:6} Quod natum est ex carne, caro est: et quod natum est ex Spiritu, spiritus est.
{3:6} What is born of the flesh is flesh, and what is born of the Spirit is spirit.

{3:7} Non mireris quia dixi tibi: oportet vos nasci denuo.
{3:7} You should not be amazed that I said to you: You must be born anew.

{3:8} Spiritus ubi vult spirat: et vocem eius audis, sed nescis unde veniat, aut quo vadat: sic est omnis, qui natus est ex spiritu.
{3:8} The Spirit inspires where he wills. And you hear his voice, but you do not know where he comes from, or where he is going. So it is with all who are born of the Spirit.”

~ I realize that this verse is translated using a dangling preposition, but it sounds more natural in conversation to leave it this way, whereas the grammatically correct alternative is awkward.

{3:9} Respondit Nicodemus, et dixit ei: Quomodo possunt hæc fieri?
{3:9} Nicodemus responded and said to him, “How are these things able to be accomplished?”

{3:10} Respondit Iesus, et dixit ei: Tu es magister in Israel, et hæc ignoras?
{3:10} Jesus responded and said to him: “You are a teacher in Israel, and you are ignorant of these things?

{3:11} Amen, amen dico tibi, quia quod scimus loquimur, et quod vidimus testamur, et testimonium nostrum non accipitis.
{3:11} Amen, amen, I say to you, that we speak about what we know, and we testify about what we have seen. But you do not accept our testimony.

~ Jesus uses the first person plural here because He is referring to the work done by Himself and the Holy Spirit together.

{3:12} Si terrena dixi vobis, et non creditis: quomodo, si dixero vobis cælestia, credetis?
{3:12} If I have spoken to you about earthly things, and you have not believed, then how will you believe, if I will speak to you about heavenly things?

{3:13} Et nemo ascendit in cælum, nisi qui descendit de cælo, Filius hominis, qui est in cælo.
{3:13} And no one has ascended to heaven, except the one who descended from heaven: the Son of man who is in heaven.

{3:14} Et sicut Moyses exaltavit serpentem in deserto; ita exaltari oportet Filium hominis:
{3:14} And just as Moses lifted up the serpent in the desert, so also must the Son of man be lifted up,

{3:15} ut omnis, qui credit in ipsum, non pereat, sed habeat vitam æternam.
{3:15} so that whoever believes in him may not perish, but may have eternal life.

{3:16} Sic enim Deus dilexit mundum, ut Filium suum unigenitum daret: ut omnis, qui credit in eum, non pereat, sed habeat vitam æternam.
{3:16} For God so loved the world that he gave his only-begotten Son, so that all who believe in him may not perish, but may have eternal life.

{3:17} Non enim misit Deus Filium suum in mundum, ut iudicet mundum, sed ut salvetur mundus per ipsum.
{3:17} For God did not send his Son into the world, in order to judge the world, but in order that the world may be saved through him.

{3:18} Qui credit in eum, non iudicatur: qui autem non credit, iam iudicatus est: quia non credit in nomine unigeniti Filii Dei.
{3:18} Whoever believes in him is not judged. But whoever does not believe is already judged, because he does not believe in the name of the only-begotten Son of God.

{3:19} Hoc est autem iudicium: quia lux venit in mundum, et dilexerunt homines magis tenebras, quam lucem: erant enim eorum mala opera.
{3:19} And this is the judgment: that the Light has come into the world, and men loved darkness more than light. For their works were evil.

{3:20} Omnis enim, qui male agit, odit lucem, et non venit ad lucem, ut non arguantur opera eius:
{3:20} For everyone who does evil hates the Light and does not go toward the Light, so that his works may not be corrected.

{3:21} qui autem facit veritatem, venit ad lucem, ut manifestentur opera eius, quia in Deo sunt facta.
{3:21} But whoever acts in truth goes toward the Light, so that his works may be manifested, because they have been accomplished in God.”

{3:22} Post hæc venit Iesus, et discipuli eius in terram Iudæam: et illic demorabatur cum eis, et baptizabat.
{3:22} After these things, Jesus and his disciples went into the land of Judea. And he was living there with them and baptizing.

{3:23} Erat autem et Ioannes baptizans in Ænnon, iuxta Salim: quia aquæ multæ erant illic, et veniebant, et baptizabantur.
{3:23} Now John was also baptizing, at Aenon near Salim, because there was much water in that place. And they were arriving and being baptized.

{3:24} Nondum enim missus fuerat Ioannes in carcerem.
{3:24} For John had not yet been cast into prison.

{3:25} Facta est autem quæstio ex discipulis Ioannis cum Iudæis de Purificatione.
{3:25} Then a dispute occurred between the disciples of John and the Jews, about purification.

{3:26} Et venerunt ad Ioannem, et dixerunt ei: Rabbi, qui erat tecum trans Iordanem, cui tu testimonium perhibuisti, ecce hic baptizat, et omnes veniunt ad eum.
{3:26} And they went to John and said to him: “Rabbi, the one who was with you across the Jordan, about whom you offered testimony: behold, he is baptizing and everyone is going to him.”

{3:27} Respondit Ioannes, et dixit: Non potest homo accipere quidquam, nisi fuerit ei datum de cælo.
{3:27} John responded and said: “A man is not able to receive anything, unless it has been given to him from heaven.

{3:28} Ipsi vos mihi testimonium perhibetis, quod dixerim: Non sum ego Christus: sed quia missus sum ante illum.
{3:28} You yourselves offer testimony for me that I said, ‘I am not the Christ,’ but that I have been sent before him.

{3:29} Qui habet sponsam, sponsus est: amicus autem sponsi, qui stat, et audit eum, gaudio gaudet propter vocem sponsi. Hoc ergo gaudium meum impletum est.
{3:29} He who holds the bride is the groom. But the friend of the groom, who stands and listens to Him, rejoices joyfully at the voice of the groom. And so, this, my joy, has been fulfilled.

{3:30} Illum oportet crescere, me autem minui.
{3:30} He must increase, while I must decrease.

{3:31} Qui desursum venit, super omnes est. Qui est de terra, de terra est, et de terra loquitur. Qui de cælo venit, super omnes est.
{3:31} He who comes from above, is above everything. He who is from below, is of the earth, and he speaks about the earth. He who comes from heaven is above everything.

{3:32} Et quod vidit, et audivit, hoc testatur: et testimonium eius nemo accipit.
{3:32} And what he has seen and heard, about this he testifies. And no one accepts his testimony.

{3:33} Qui accepit eius testimonium, signavit quia Deus verax est.
{3:33} Whoever has accepted his testimony has certified that God is truthful.

{3:34} Quem enim misit Deus, verba Dei loquitur: non enim ad mensuram dat Deus Spiritum.
{3:34} For he whom God has sent speaks the words of God. For God does not give the Spirit by measure.

{3:35} Pater diligit Filium: et omnia dedit in manu eius.
{3:35} The Father loves the Son, and he has given everything into his hand.

{3:36} Qui credit in Filium, habet vitam æternam: qui autem incredulus est Filio, non videbit vitam, sed ira Dei manet super eum.
{3:36} Whoever believes in the Son has eternal life. But whoever is unbelieving toward the Son shall not see life; instead the wrath of God remains upon him.”

[Ioannes 4]
[John 4]

{4:1} Ut ergo cognovit Iesus quia audierunt Pharisæi quod Iesus plures discipulos facit, et baptizat, quam Ioannes,
{4:1} And so, when Jesus realized that the Pharisees had heard that Jesus made more disciples and baptized more than John,

{4:2} (quamquam Iesus non baptizaret, sed discipuli eius)
{4:2} (though Jesus himself was not baptizing, but only his disciples)

{4:3} reliquit Iudæam, et abiit iterum in Galilæam.
{4:3} he left behind Judea, and he traveled again to Galilee.

{4:4} Oportebat autem eum transire per Samariam.
{4:4} Now he needed to cross through Samaria.

{4:5} Venit ergo in civitatem Samariæ, quæ dicitur Sichar: iuxta prædium, quod dedit Iacob Ioseph filio suo.
{4:5} Therefore, he went into a city of Samaria which is called Sychar, near the estate which Jacob gave to his son Joseph.

{4:6} Erat autem ibi fons Iacob. Iesus ergo fatigatus ex itinere, sedebat sic supra fontem. Hora erat quasi sexta.
{4:6} And Jacob’s well was there. And so Jesus, being tired from the journey, was sitting in a certain way on the well. It was about the sixth hour.

{4:7} Venit mulier de Samaria haurire aquam. Dicit ei Iesus: Da mihi bibere.
{4:7} A woman of Samaria arrived to draw water. Jesus said to her, “Give me to drink.”

{4:8} (Discipuli enim eius abierant in civitatem ut cibos emerent.)
{4:8} For his disciples had gone into the city in order to buy food.

{4:9} Dicit ergo ei mulier illa Samaritana: Quomodo tu Iudæus cum sis, bibere a me poscis, quæ sum mulier Samaritana? Non enim coutuntur Iudæi Samaritanis.
{4:9} And so, that Samaritan woman said to him, “How is it that you, being a Jew, are requesting a drink from me, though I am a Samaritan woman?” For the Jews do not associate with the Samaritans.

{4:10} Respondit Iesus, et dixit ei: Si scires donum Dei, et quis est, qui dicit tibi: Da mihi bibere: tu forsitan petisses ab eo, et dedisset tibi aquam vivam.
{4:10} Jesus responded and said to her: “If you knew the gift of God, and who it is who is saying to you, ‘Give me to drink,’ perhaps you would have made a request of him, and he would have given you living water.”

{4:11} Dicit ei mulier: Domine, neque in quo haurias habes, et puteus altus est: unde ergo habes aquam vivam?
{4:11} The woman said to him: “Lord, you do not have anything with which to draw water, and the well is deep. From where, then, do you have living water?

{4:12} Numquid tu maior es patre nostro Iacob, qui dedit nobis puteum, et ipse ex eo bibit, et filii eius, et pecora eius?
{4:12} Surely, you are not greater than our father Jacob, who gave us the well and who drank from it, with his sons and his cattle?”

{4:13} Respondit Iesus, et dixit ei: Omnis, qui bibit ex aqua hac, sitiet iterum: qui autem biberit ex aqua, quam ego dabo ei, non sitiet in æternum:
{4:13} Jesus responded and said to her: “All who drink from this water will thirst again. But whoever shall drink from the water that I will give to him will not thirst for eternity.

{4:14} sed aqua, quam ego dabo ei, fiet in eo fons aquæ salientis in vitam æternam.
{4:14} Instead, the water that I will give to him will become in him a fountain of water, springing up into eternal life.”

{4:15} Dicit ad eum mulier: Domine, da mihi hanc aquam, ut non sitiam: neque veniam huc haurire.
{4:15} The woman said to him, “Lord, give me this water, so that I may not thirst and may not come here to draw water.”

{4:16} Dicit ei Iesus: Vade, voca virum tuum, et veni huc.
{4:16} Jesus said to her, “Go, call your husband, and return here.”

{4:17} Respondit mulier, et dixit: Non habeo virum. Dicit ei Iesus: Bene dixisti, quia non habeo virum:
{4:17} The woman responded and said, “I have no husband.” Jesus said to her: “You have spoken well, in saying, ‘I have no husband.’

{4:18} quinque enim viros habuisti, et nunc, quem habes, non est tuus vir: hoc vere dixisti.
{4:18} For you have had five husbands, but he whom you have now is not your husband. You have spoken this in truth.”

{4:19} Dicit ei mulier: Domine, video quia Propheta es tu.
{4:19} The woman said to him: “Lord, I see that you are a Prophet.

{4:20} Patres nostri in monte hoc adoraverunt, et vos dicitis, quia Ierosolymis est locus, ubi adorare oportet.
{4:20} Our fathers worshipped on this mountain, but you say that Jerusalem is the place where one ought to worship.”

{4:21} Dicit ei Iesus: Mulier crede mihi, quia venit hora, quando neque in monte hoc, neque in Ierosolymis adorabitis Patrem.
{4:21} Jesus said to her: “Woman, believe me, the hour is coming when you shall worship the Father, neither on this mountain, nor in Jerusalem.

{4:22} Vos adoratis quod nescitis: nos adoramus quod scimus, quia salus ex Iudæis est.
{4:22} You worship what you do not know; we worship what we do know. For salvation is from the Jews.

{4:23} Sed venit hora, et nunc est, quando veri adoratores adorabunt Patrem in spiritu et veritate. Nam et Pater tales quærit, qui adorent eum.
{4:23} But the hour is coming, and it is now, when true worshippers shall worship the Father in spirit and in truth. For the Father also seeks such persons who may worship him.

{4:24} Spiritus est Deus: et eos qui adorant eum, in spiritu et veritate oportet adorare.
{4:24} God is Spirit. And so, those who worship him must worship in spirit and in truth.”

{4:25} Dicit ei mulier: Scio quia Messias venit, (qui dicitur Christus.) cum ergo venerit ille, nobis annunciabit omnia.
{4:25} The woman said to him: “I know that the Messiah is coming (who is called the Christ). And then, when he will have arrived, he will announce everything to us.”

{4:26} Dicit ei Iesus: Ego sum, qui loquor tecum.
{4:26} Jesus said to her: “I am he, the one who is speaking with you.”

{4:27} Et continuo venerunt discipuli eius: et mirabantur quia cum muliere loquebatur. Nemo tamen dixit: Quid quæris, aut Quid loqueris cum ea?
{4:27} And then his disciples arrived. And they wondered that he was speaking with the woman. Yet no one said: “What are you seeking?” or, “Why are you talking with her?”

{4:28} Reliquit ergo hydriam suam mulier, et abiit in civitatem, et dicit illis hominibus:
{4:28} And so the woman left behind her water jar and went into the city. And she said to the men there:

{4:29} Venite, et videte hominem, qui dixit mihi omnia quæcumque feci: Numquid ipse est Christus?
{4:29} “Come and see a man who has told me all the things that I have done. Is he not the Christ?”

{4:30} Exierunt ergo de civitate, et veniebant ad eum.
{4:30} Therefore, they went out of the city and came to him.

{4:31} Interea rogabant eum discipuli, dicentes: Rabbi, manduca.
{4:31} Meanwhile, the disciples petitioned him, saying, “Rabbi, eat.”

{4:32} Ille autem dicit eis: Ego cibum habeo manducare, quem vos nescitis.
{4:32} But he said to them, “I have food to eat which you do not know.”

{4:33} Dicebant ergo discipuli ad invicem: Numquid aliquis attulit ei manducare?
{4:33} Therefore, the disciples said to one another, “Could someone have brought him something to eat?”

{4:34} Dicit eis Iesus: Meus cibus est ut faciam voluntatem eius, qui misit me, ut perficiam opus eius.
{4:34} Jesus said to them: “My food is to do the will of the One who sent me, so that I may perfect his work.

{4:35} Nonne vos dicitis, Quod adhuc quattuor menses sunt, et messis venit? Ecce, dico vobis: Levate oculos vestros, et videte regiones, quia albæ sunt iam ad messem.
{4:35} Do you not say, ‘There are still four months, and then the harvest arrives?’ Behold, I say to you: Lift up your eyes and look at the countryside; for it is already ripe for the harvest.

~ The verse literally says ‘white’ rather than ‘ripe,’ with whiteness indicating that the harvest is ready. And this is probably not a literal whiteness to the grain, but rather a lighter color to the ripe grain fields.

{4:36} Et qui metit, mercedem accipit, et congregat fructum in vitam æternam: ut, et qui seminat, simul gaudeat, et qui metit.
{4:36} For he who reaps, receives wages and gathers fruit unto eternal life, so that both he who sows and he who reaps may rejoice together.

{4:37} In hoc enim est verbum verum: quia alius est qui seminat, et alius est qui metit.
{4:37} For in this the word is true: that it is one who sows, and it is another who reaps.

{4:38} Ego misi vos metere quod vos non laborastis: alii laboraverunt, et vos in labores eorum introistis.
{4:38} I have sent you to reap that for which you did not labor. Others have labored, and you have entered into their labors.”

{4:39} Ex civitate autem illa multi crediderunt in eum Samaritanorum, propter verbum mulieris testimonium perhibentis: Quia dixit mihi omnia quæcumque feci.
{4:39} Now many of the Samaritans from that city believed in him, because of the word of the woman who was offering testimony: “For he told me all the things that I have done.”

{4:40} Cum venissent ergo ad illum Samaritani, rogaverunt eum ut ibi maneret. Et mansit ibi duos dies.
{4:40} Therefore, when the Samaritans had come to him, they petitioned him to lodge there. And he lodged there for two days.

{4:41} Et multo plures crediderunt in eum propter sermonem eius.
{4:41} And many more believed in him, because of his own word.

{4:42} Et mulieri dicebant: Quia iam non propter tuam loquelam credimus: ipsi enim audivimus, et scimus quia hic est vere Salvator mundi.
{4:42} And they said to the woman: “Now we believe, not because of your speech, but because we ourselves have heard him, and so we know that he is truly the Savior of the world.”

{4:43} Post duos autem dies exiit inde: et abiit in Galilæam.
{4:43} Then, after two days, he departed from there, and he traveled into Galilee.

{4:44} Ipse enim Iesus testimonium perhibuit quia Propheta in sua patria honorem non habet.
{4:44} For Jesus himself offered testimony that a Prophet has no honor in his own country.

{4:45} Cum ergo venisset in Galilæam, exceperunt eum Galilæi, cum omnia vidissent quæ fecerat Ierosolymis in die festo: et ipsi enim venerant ad diem festum.
{4:45} And so, when he had arrived in Galilee, the Galileans received him, because they had seen all that he had done at Jerusalem, in the day of the feast. For they also went to the feast day.

~ They welcomed him in Galilee, having seen signs in Judea, therefore, as a prophet, He was accepted for signs he did in another region, not for what he had done in Galilee.

{4:46} Venit ergo iterum in Cana Galilææ, ubi fecit aquam vinum. Et erat quidam regulus, cuius filius infirmabatur Capharnaum.
{4:46} Then he went again into Cana of Galilee, where he made water into wine. And there was a certain ruler, whose son was sick at Capernaum.

{4:47} Hic cum audisset quia Iesus adveniret a Iudæa in Galilæam, abiit ad eum, et rogabat eum ut descenderet, et sanaret filium eius: incipiebat enim mori.
{4:47} Since he had heard that Jesus came to Galilee from Judea, he sent to him and begged him to come down and heal his son. For he was beginning to die.

{4:48} Dixit ergo Iesus ad eum: Nisi signa, et prodigia videritis, non creditis.
{4:48} Therefore, Jesus said to him, “Unless you have seen signs and wonders, you do not believe.”

{4:49} Dicit ad eum regulus: Domine, descende prius quam moriatur filius meus.
{4:49} The ruler said to him, “Lord, come down before my son dies.”

{4:50} Dicit ei Iesus: Vade, filius tuus vivit. Credidit homo sermoni, quem dixit ei Iesus, et ibat.
{4:50} Jesus said to him, “Go, your son lives.” The man believed the word that Jesus spoke to him, and so he went away.

{4:51} Iam autem eo descendente, servi occurrerunt ei, et nunciaverunt dicentes, quia filius eius viveret.
{4:51} Then, as he was going down, his servants met him. And they reported to him, saying that his son was alive.

{4:52} Interrogabat ergo horam ab eis, in qua melius habuerit. Et dixerunt ei: Quia heri hora septima reliquit eum febris.
{4:52} Therefore, he asked them at which hour he had become better. And they said to him, “Yesterday, at the seventh hour, the fever left him.”

{4:53} Cognovit ergo pater, quia illa hora erat, in qua dixit ei Iesus: Filius tuus vivit: et credidit ipse, et domus eius tota.
{4:53} Then the father realized that it was at the same hour that Jesus said to him, “Your son lives.” And both he and his entire household believed.

{4:54} Hoc iterum secundum signum fecit Iesus, cum venisset a Iudæa in Galilæam.
{4:54} This next sign was the second that Jesus accomplished, after he had arrived in Galilee from Judea.

[Ioannes 5]
[John 5]

{5:1} Post hæc erat dies festus Iudæorum, et ascendit Iesus Ierosolymam.
{5:1} After these things, there was a feast day of the Jews, and so Jesus ascended to Jerusalem.

{5:2} Est autem Ierosolymis Probatica piscina, quæ cognominatur Hebraice Bethesda, quinque porticus habens.
{5:2} Now at Jerusalem is the Pool of Evidence, which in Hebrew is known as the Place of Mercy; it has five porticos.

~ The word Probatica in Latin certainly refers to evidence or proof of something. This pool was proof of the existence of Angels. In Hebrew, the term is most likely 'Bethesda' (Place of Mercy). The five porticos are symbolic of the Five Wounds of Christ, which have the power to heal us in body and soul.

{5:3} In his iacebat multitudo magna languentium, cæcorum, claudorum, aridorum expectantium aquæ motum.
{5:3} Along these lay a great multitude of the sick, the blind, the lame, and the withered, waiting for the movement of the water.

{5:4} Angelus autem Domini descendebat secundum tempus in piscinam: et movebatur aqua. Et qui prior descendisset in piscinam post motionem aquæ, sanus fiebat a quacumque detinebatur infirmitate.
{5:4} Now at times an Angel of the Lord would descend into the pool, and so the water was moved. And whoever descended first into the pool, after the motion of the water, he was healed of whatever infirmity held him.

{5:5} Erat autem quidam homo ibi triginta et octo annos habens in infirmitate sua.
{5:5} And there was a certain man in that place, having been in his infirmity for thirty-eight years.

{5:6} Hunc autem cum vidisset Iesus iacentem, et cognovisset quia iam multum tempus haberet, dicit ei: Vis sanus fieri?
{5:6} Then, when Jesus had seen him reclining, and when he realized that he had been afflicted for a long time, he said to him, “Do you want to be healed?”

{5:7} Respondit ei languidus: Domine, hominem non habeo, ut cum turbata fuerit aqua, mittat me in piscinam: dum venio enim ego, alius ante me descendit.
{5:7} The invalid answered him: “Lord, I do not have any man to put me in the pool, when the water has been stirred. For as I am going, another descends ahead of me.”

{5:8} Dicit ei Iesus: Surge, tolle grabatum tuum, et ambula:
{5:8} Jesus said to him, “Rise, take up your stretcher, and walk.”

{5:9} Et statim sanus factus est homo ille: et sustulit grabatum suum, et ambulabat. Erat autem Sabbatum in die illo.
{5:9} And immediately the man was healed. And he took up his stretcher and walked. Now this day was the Sabbath.

{5:10} Dicebant ergo Iudæi illi, qui sanatus fuerat: Sabbatum est, non licet tibi tollere grabatum tuum.
{5:10} Therefore, the Jews said to the one who had been healed: “It is the Sabbath. It is not lawful for you to take up your stretcher.”

{5:11} Respondit eis: Qui me sanum fecit, ille mihi dixit: Tolle grabatum tuum, et ambula.
{5:11} He answered them, “The one who healed me, he said to me, ‘Take up your stretcher and walk.’ ”

{5:12} Interrogaverunt ergo eum: Quis est ille homo, qui dixit tibi: Tolle grabatum tuum, et ambula?
{5:12} Therefore, they questioned him, “Who is that man, who said to you, ‘Take up your bed and walk?’ ”

{5:13} Is autem, qui sanus fuerat effectus, nesciebat quis esset. Iesus enim declinavit a turba constituta in loco.
{5:13} But the one who had been given health did not know who it was. For Jesus had turned aside from the crowd gathered in that place.

{5:14} Postea invenit eum Iesus in templo, et dixit illi: Ecce sanus factus es: iam noli peccare, ne deterius tibi aliquid contingat.
{5:14} Afterwards, Jesus found him in the temple, and he said to him: “Behold, you have been healed. Do not choose to sin further, otherwise something worse may happen to you.”

{5:15} Abiit ille homo, et nunciavit Iudæis quia Iesus esset, qui fecit eum sanum.
{5:15} This man went away, and he reported to the Jews that it was Jesus who had given him health.

{5:16} Propterea persequebantur Iudæi Iesum, quia hæc faciebat in sabbato.
{5:16} Because of this, the Jews were persecuting Jesus, for he was doing these things on the Sabbath.

{5:17} Iesus autem respondit eis: Pater meus usque modo operatur, et ego operor.
{5:17} But Jesus answered them, “Even now, my Father is working, and I am working.”

{5:18} Propterea ergo magis quærebant eum Iudæi interficere: quia non solum solvebat Sabbatum, sed et Patrem suum dicebat Deum, æqualem se faciens Deo.
{5:18} And so, because of this, the Jews were seeking to kill him even more so. For not only did he break the Sabbath, but he even said that God was his Father, making himself equal to God.

{5:19} Respondit itaque Iesus, et dixit eis: Amen, amen dico vobis: non potest Filius a se facere quidquam, nisi quod viderit Patrem facientem: quæcumque enim ille fecerit, hæc et Filius similiter facit.
{5:19} Then Jesus responded and said to them: “Amen, amen, I say to you, the Son is not able to do anything of himself, but only what he has seen the Father doing. For whatever he does, even this does the Son do, similarly.

{5:20} Pater enim diligit Filium, et omnia demonstrat ei, quæ ipse facit: et maiora his demonstrabit ei opera, ut vos miremini.
{5:20} For the Father loves the Son, and he shows him all that he himself does. And greater works than these will he show him, so much so that you shall wonder.

{5:21} Sicut enim Pater suscitat mortuos, et vivificat: sic et Filius, quos vult, vivificat.
{5:21} For just as the Father raises the dead and gives life, so also does the Son give life to whomever he wills.

{5:22} Neque enim Pater iudicat quemquam: sed omne iudicium dedit Filio,
{5:22} For the Father does not judge anyone. But he has given all judgment to the Son,

{5:23} ut omnes honorificent Filium, sicut honorificant Patrem: qui non honorificat Filium, non honorificat Patrem, qui misit illum.
{5:23} so that all may honor the Son, just as they honor the Father. Whoever does not honor the Son, does not honor the Father who sent him.

{5:24} Amen, amen dico vobis, quia qui verbum meum audit, et credit ei, qui misit me, habet vitam æternam, et in iudicium non venit, sed transiit a morte in vitam.
{5:24} Amen, amen, I say to you, that whoever hears my word, and believes in him who sent me, has eternal life, and he does not go into judgment, but instead he crosses from death into life.

{5:25} Amen, amen dico vobis, quia venit hora, et nunc est, quando mortui audient vocem Filii Dei: et qui audierint, vivent.
{5:25} Amen, amen, I say to you, that the hour is coming, and it is now, when the dead shall hear the voice of the Son of God; and those who hear it shall live.

{5:26} Sicut enim Pater habet vitam in semetipso: sic dedit et Filio habere vitam in semetipso:
{5:26} For just as the Father has life in himself, so also has he granted to the Son to have life in himself.

{5:27} et potestatem dedit ei iudicium facere, quia Filius hominis est.
{5:27} And he has given him the authority to accomplish judgment. For he is the Son of man.

{5:28} Nolite mirari hoc, quia venit hora, in qua omnes, qui in monumentis sunt, audient vocem Filii Dei:
{5:28} Do not be amazed at this. For the hour is coming in which all who are in the grave shall hear the voice of the Son of God.

{5:29} et procedent qui bona fecerunt, in resurrectionem vitæ: qui vero mala egerunt, in resurrectionem iudicii.
{5:29} And those who have done good shall go forth to the resurrection of life. Yet truly, those who have done evil shall go to the resurrection of judgment.

{5:30} Non possum ego a meipso facere quidquam. Sicut audio, iudico: et iudicium meum iustum est: quia non quæro voluntatem meam, sed voluntatem eius, qui misit me.
{5:30} I am not able to do anything of myself. As I hear, so do I judge. And my judgment is just. For I do not seek my own will, but the will of him who sent me.

{5:31} Si ego testimonium perhibeo de meipso, testimonium meum non est verum.
{5:31} If I offer testimony about myself, my testimony is not true.

{5:32} Alius est, qui testimonium perhibet de me: et scio quia verum est testimonium, quod perhibet de me.
{5:32} There is another who offers testimony about me, and I know that the testimony which he offers about me is true.

{5:33} Vos misistis ad Ioannem: et testimonium perhibuit veritati.
{5:33} You sent to John, and he offered testimony to the truth.

{5:34} Ego autem non ab homine testimonium accipio: sed hæc dico ut vos salvi sitis.
{5:34} But I do not accept testimony from man. Instead, I say these things, so that you may be saved.

{5:35} Ille erat lucerna ardens, et lucens. Vos autem voluistis ad horam exultare in luce eius.
{5:35} He was a burning and shining light. So you were willing, at the time, to exult in his light.

{5:36} Ego autem habeo testimonium maius Ioanne. Opera enim, quæ dedit mihi Pater ut perficiam ea: ipsa opera, quæ ego facio, testimonium perhibent de me, quia Pater misit me:
{5:36} But I hold a greater testimony than that of John. For the works which the Father has given to me, so that I may complete them, these works themselves that I do, offer testimony about me: that the Father has sent me.

{5:37} et qui misit me Pater, ipse testimonium perhibuit de me: neque vocem eius umquam audistis, neque speciem eius vidistis.
{5:37} And the Father who has sent me has himself offered testimony about me. And you have never heard his voice, nor have you beheld his appearance.

{5:38} Et verbum eius non habetis in vobis manens: quia quem misit ille, huic vos non creditis.
{5:38} And you do not have his word abiding in you. For the one whom he sent, the same you would not believe.

{5:39} Scrutamini Scripturas, quia vos putatis in ipsis vitam æternam habere: et illæ sunt, quæ testimonium perhibent de me:
{5:39} Study the Scriptures. For you think that in them you have eternal life. And yet they also offer testimony about me.

{5:40} et non vultis venire ad me ut vitam habeatis.
{5:40} And you are not willing to come to me, so that you may have life.

{5:41} Claritatem ab hominibus non accipio.
{5:41} I do not accept glory from men.

{5:42} Sed cognovi vos, quia dilectionem Dei non habetis in vobis.
{5:42} But I know you, that you do not have the love of God within you.

{5:43} Ego veni in nomine Patris mei, et non accipitis me: si alius venerit in nomine suo, illum accipietis.
{5:43} I have come in the name of my Father, and you do not accept me. If another will arrive in his own name, him you will accept.

~ This last part refers to the Antichrist. Those who reject Christ, who comes in the name of the Father, will accept the Antichrist, who exalts himself and who comes in his own name.

{5:44} Quomodo vos potestis credere, qui gloriam ab invicem accipitis: et gloriam, quæ a solo Deo est, non quæritis?
{5:44} How are you able to believe, you who accept glory from one another and yet do not seek the glory that is from God alone?

{5:45} Nolite putare quia ego accusaturus sim vos apud Patrem. Est qui accusat vos Moyses, in quo vos speratis.
{5:45} Do not consider that I might accuse you with the Father. There is one who accuses you, Moses, in whom you hope.

{5:46} Si enim crederetis Moysi, crederetis forsitan et mihi: de me enim ille scripsit.
{5:46} For if you were believing in Moses, perhaps you would believe in me also. For he wrote about me.

{5:47} Si autem illius litteris non creditis: quomodo verbis meis credetis?
{5:47} But if you do not believe by his writings, how will you believe by my words?”

[Ioannes 6]
[John 6]

{6:1} Post hæc abiit Iesus trans mare Galilææ, quod est Tiberiadis:
{6:1} After these things, Jesus traveled across the sea of Galilee, which is the Sea of Tiberias.

{6:2} et sequebatur eum multitudo magna, quia videbant signa, quæ faciebat super his, qui infirmabantur.
{6:2} And a great multitude was following him, for they saw the signs that he was accomplishing toward those who were infirm.

{6:3} Subiit ergo in montem Iesus: et ibi sedebat cum discipulis suis.
{6:3} Therefore, Jesus went onto a mountain, and he sat down there with his disciples.

{6:4} Erat autem proximum Pascha dies festus Iudæorum.
{6:4} Now the Passover, the feast day of the Jews, was near.

{6:5} Cum sublevasset ergo oculos Iesus, et vidisset quia multitudo maxima venit ad eum, dixit ad Philippum: Unde ememus panes, ut manducent hi?
{6:5} And so, when Jesus had lifted up his eyes and had seen that a very great multitude came to him, he said to Philip, “From where should we buy bread, so that these may eat?”

{6:6} Hoc autem dicebat tentans eum: ipse enim sciebat quid esset facturus.
{6:6} But he said this to test him. For he himself knew what he would do.

{6:7} Respondit ei Philippus: Ducentorum denariorum panes non sufficiunt eis, ut unusquisque modicum quid accipiat.
{6:7} Philip answered him, “Two hundred denarii of bread would not be sufficient for each of them to receive even a little.”

{6:8} Dicit ei unus ex discipulis eius, Andreas frater Simonis Petri:
{6:8} One of his disciples, Andrew, the brother of Simon Peter, said to him:

{6:9} Est puer unus hic, qui habet quinque panes hordeaceos, et duos pisces: sed hæc quid sunt inter tantos?
{6:9} “There is a certain boy here, who has five barley loaves and two fish. But what are these among so many?”

{6:10} Dixit ergo Iesus: Facite homines discumbere. Erat autem fœnum multum in loco. Discumberunt ergo viri, numero quasi quinque millia.
{6:10} Then Jesus said, “Have the men sit down to eat.” Now, there was much grass in that place. And so the men, in number about five thousand, sat down to eat.

{6:11} Accepit ergo Iesus panes: et cum gratias egisset, distribuit discumbentibus: similiter et ex piscibus quantum volebant.
{6:11} Therefore, Jesus took the bread, and when he had given thanks, he distributed it to those who were sitting down to eat; similarly also, from the fish, as much as they wanted.

{6:12} Ut autem impleti sunt, dixit discipulis suis: Colligite quæ superaverunt fragmenta, ne pereant.
{6:12} Then, when they were filled, he said to his disciples, “Gather the fragments that are left over, lest they be lost.”

{6:13} Collegerunt ergo, et impleverunt duodecim cophinos fragmentorum ex quinque panibus hordeaceis, quæ superfuerunt his, qui manducaverant.
{6:13} And so they gathered, and they filled twelve baskets with the fragments of the five barley loaves, which were left over from those who had eaten.

{6:14} Illi ergo homines cum vidissent quod Iesus fecerat signum, dicebant: Quia hic est vere propheta, qui venturus est in mundum.
{6:14} Therefore, those men, when they had seen that Jesus had accomplished a sign, they said, “Truly, this one is the Prophet who is to come into the world.”

{6:15} Iesus ergo cum cognovisset quia venturi essent ut raperent eum, et facerent eum regem, fugit iterum in montem ipse solus.
{6:15} And so, when he realized that they were going to come and take him away and make him king, Jesus fled back to the mountain, by himself alone.

{6:16} Ut autem sero factum est, descenderunt discipuli eius ad mare.
{6:16} Then, when evening arrived, his disciples descended to the sea.

{6:17} Et cum ascendissent navim, venerunt trans mare in Capharnaum: et tenebræ iam factæ erant: et non venerat ad eos Iesus.
{6:17} And when they had climbed into a boat, they went across the sea to Capernaum. And darkness had now arrived, and Jesus had not returned to them.

{6:18} Mare autem, vento magno flante, exsurgebat.
{6:18} Then the sea was stirred up by a great wind that was blowing.

{6:19} Cum remigassent ergo quasi stadia viginti quinque aut triginta, vident Iesum ambulantem supra mare, et proximum navi fieri, et timuerunt.
{6:19} And so, when they had rowed about twenty-five or thirty stadia, they saw Jesus walking on the sea, and drawing near to the boat, and they were afraid.

{6:20} Ille autem dicit eis: Ego sum, nolite timere.
{6:20} But he said to them: “It is I. Do not be afraid.”

{6:21} Voluerunt ergo accipere eum in navim: et statim navis fuit ad terram, in quam ibant.
{6:21} Therefore, they were willing to receive him into the boat. But immediately the boat was at the land to which they were going.

{6:22} Altera die, turba, quæ stabat trans mare, vidit quia navicula alia non erat ibi nisi una, et quia non introisset cum discipulis suis Iesus in navim, sed soli discipuli eius abiissent:
{6:22} On the next day, the crowd which was standing across the sea saw that there were no other small boats in that place, except one, and that Jesus had not entered into the boat with his disciples, but that his disciples had departed alone.

{6:23} aliæ vero supervenerunt naves a Tiberiade iuxta locum ubi manducaverunt panem, gratias agente Domino.
{6:23} Yet truly, other boats came over from Tiberias, next to the place where they had eaten the bread after the Lord gave thanks.

{6:24} Cum ergo vidisset turba quia Iesus non esset ibi, neque discipuli eius, ascenderunt in naviculas, et venerunt Capharnaum quærentes Iesum.
{6:24} Therefore, when the crowd had seen that Jesus was not there, nor his disciples, they climbed into the small boats, and they went to Capernaum, seeking Jesus.

{6:25} Et cum invenissent eum trans mare, dixerunt ei: Rabbi, quando huc venisti?
{6:25} And when they had found him across the sea, they said to him, “Rabbi, when did you come here?”

{6:26} Respondit eis Iesus, et dixit: Amen, amen dico vobis: quæritis me non quia vidistis signa, sed quia manducastis ex panibus, et saturati estis.
{6:26} Jesus answered them and said: “Amen, amen, I say to you, you seek me, not because you have seen signs, but because you have eaten from the bread and were satisfied.

{6:27} Operamini non cibum, qui perit, sed qui permanet in vitam æternam, quem Filius hominis dabit vobis. Hunc enim Pater signavit Deus.
{6:27} Do not work for food that perishes, but for that which endures to eternal life, which the Son of man will give to you. For God the Father has sealed him.”

{6:28} Dixerunt ergo ad eum: Quid faciemus ut operemur opera Dei?
{6:28} Therefore, they said to him, “What should we do, so that we may labor in the works of God?”

{6:29} Respondit Iesus, et dixit eis: Hoc est opus Dei, ut credatis in eum quem misit ille.
{6:29} Jesus responded and said to them, “This is the work of God, that you believe in him whom he sent.”

{6:30} Dixerunt ergo ei: Quod ergo tu facis signum ut videamus, et credamus tibi? Quid operaris?
{6:30} And so they said to him: “Then what sign will you do, so that we may see it and believe in you? What will you work?

{6:31} Patres nostri manducaverunt manna in deserto, sicut scriptum est: Panem de cælo dedit eis manducare.
{6:31} Our fathers ate manna in the desert, just as it has been written, ‘He gave them bread from heaven to eat.’ ”

{6:32} Dixit ergo eis Iesus: Amen, amen dico vobis: Non Moyses dedit vobis panem de cælo, sed Pater meus dat vobis panem de cælo verum.
{6:32} Therefore, Jesus said to them: “Amen, amen, I say to you, Moses did not give you bread from heaven, but my Father gives you the true bread from heaven.

{6:33} Panis enim Dei est, qui de cælo descendit, et dat vitam mundo.
{6:33} For the bread of God is he who descends from heaven and gives life to the world.”

{6:34} Dixerunt ergo ad eum: Domine, semper da nobis panem hunc.
{6:34} And so they said to him, “Lord, give us this bread always.”

{6:35} Dixit autem eis Iesus: Ego sum panis vitæ: qui venit ad me, non esuriet, et qui credit in me, non sitiet umquam.
{6:35} Then Jesus said to them: “I am the bread of life. Whoever comes to me shall not hunger, and whoever believes in me shall never thirst.

~ Notice that coming to Jesus is not as effective as believing in him. The one who comes to him shall not hunger, but those who believe shall not thirst ever. The world umquam is added because coming to him is not enough to be satisfied forever in eternity; one must also believe.

{6:36} Sed dixi vobis quia et vidistis me, et non creditis.
{6:36} But I say to you, that even though you have seen me, you do not believe.

{6:37} Omne quod dat mihi Pater, ad me veniet: et eum, qui venit ad me, non eiiciam foras:
{6:37} All that the Father gives to me shall come to me. And whoever comes to me, I will not cast out.

{6:38} quia descendi de cælo, non ut faciam voluntatem meam, sed voluntatem eius, qui misit me.
{6:38} For I descended from heaven, not to do my own will, but the will of him who sent me.

{6:39} Hæc est autem voluntas eius, qui misit me, Patris: ut omne, quod dedit mihi, non perdam ex eo, sed resuscitem illud in novissimo die.
{6:39} Yet this is the will of the Father who sent me: that I should lose nothing out of all that he has given to me, but that I should raise them up on the last day.

{6:40} Hæc est autem voluntas Patris mei, qui misit me: ut omnis, qui videt Filium, et credit in eum, habeat vitam æternam, et ego resuscitabo eum in novissimo die.
{6:40} So then, this is the will of my Father who sent me: that everyone who sees the Son and believes in him may have eternal life, and I will raise him up on the last day.”

{6:41} Murmurabant ergo Iudæi de illo, quia dixisset: Ego sum panis vivus, qui de cælo descendi,
{6:41} Therefore, the Jews murmured about him, because he had said: “I am the living bread, who descended from heaven.”

~ The verb ‘descendi’ is here first person singular perfect active indicative, not infinitive, because the phrase ‘Ego sum’ (I am) in effect makes the word ‘qui’ (who) first person singular.

{6:42} et dicebant: Nonne hic est Iesus filius Ioseph, cuius nos novimus patrem, et matrem? Quomodo ergo dicit hic: Quia de cælo descendi?
{6:42} And they said: “Is this not Jesus, the son of Joseph, whose father and mother we know? Then how can he say: ‘For I descended from heaven?’ ”

{6:43} Respondit ergo Iesus, et dixit eis: Nolite murmurare in invicem:
{6:43} And so Jesus responded and said to them: “Do not choose to murmur among yourselves.

{6:44} nemo potest venire ad me, nisi Pater, qui misit me, traxerit eum: et ego resuscitabo eum in novissimo die.
{6:44} No one is able to come to me, unless the Father, who has sent me, has drawn him. And I will raise him up on the last day.

{6:45} Est scriptum in Prophetis: Et erunt omnes docibiles Dei. Omnis, qui audivit a Patre, et didicit, venit ad me.
{6:45} It has been written in the Prophets: ‘And they shall all be taught by God.’ Everyone who has listened and learned from the Father comes to me.

~ The use of the word ‘docibiles’ here is unusual. It could also be translated as ‘And they shall all be students of God.’

{6:46} Non quia Patrem vidit quisquam, nisi is, qui est a Deo, hic vidit Patrem.
{6:46} Not that anyone has seen the Father, except he who is from God; this one has seen the Father.

{6:47} Amen, amen dico vobis: Qui credit in me, habet vitam æternam.
{6:47} Amen, amen, I say to you, whoever believes in me has eternal life.

{6:48} Ego sum panis vitæ.
{6:48} I am the bread of life.

{6:49} Patres vestri manducaverunt manna in deserto, et mortui sunt.
{6:49} Your fathers ate manna in the desert, and they died.

{6:50} Hic est panis de cælo descendens: ut si quis ex ipso manducaverit, non moriatur.
{6:50} This is the bread which descends from heaven, so that if anyone will eat from it, he may not die.

{6:51} Ego sum panis vivus, qui de cælo descendi.
{6:51} I am the living bread, who descended from heaven.

{6:52} Si quis manducaverit ex hoc pane, vivet in æternum: et panis, quem ego dabo, caro mea est pro mundi vita.
{6:52} If anyone eats from this bread, he shall live in eternity. And the bread that I will give is my flesh, for the life of the world.”

{6:53} Litigabant ergo Iudæi ad invicem, dicentes: Quomodo potest hic nobis carnem suam dare ad manducandum?
{6:53} Therefore, the Jews debated among themselves, saying, “How can this man give us his flesh to eat?”

{6:54} Dixit ergo eis Iesus: Amen, amen dico vobis: Nisi manducaveritis carnem Filii hominis, et biberitis eius sanguinem, non habebitis vitam in vobis.
{6:54} And so, Jesus said to them: “Amen, amen, I say to you, unless you eat the flesh of the Son of man and drink his blood, you will not have life in you.

{6:55} Qui manducat meam carnem, et bibit meum sanguinem, habet vitam æternam: et ego resuscitabo eum in novissimo die.
{6:55} Whoever eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day.

{6:56} Caro enim mea, vere est cibus: et sanguis meus, vere est potus.
{6:56} For my flesh is true food, and my blood is true drink.

{6:57} Qui manducat meam carnem, et bibit meum sanguinem, in me manet, et ego in illo.
{6:57} Whoever eats my flesh and drinks my blood abides in me, and I in him.

{6:58} Sicut misit me vivens Pater, et ego vivo propter Patrem: et qui manducat me, et ipse vivet propter me.
{6:58} Just as the living Father has sent me and I live because of the Father, so also whoever eats me, the same shall live because of me.

{6:59} Hic est panis, qui de cælo descendit. Non sicut manducaverunt patres vestri manna, et mortui sunt. Qui manducat hunc panem, vivet in æternum.
{6:59} This is the bread that descends from heaven. It is not like the manna that your fathers ate, for they died. Whoever eats this bread shall live forever.”

{6:60} Hæc dixit in synagoga docens in Capharnaum.
{6:60} He said these things when he was teaching in the synagogue at Capernaum.

{6:61} Multi ergo audientes ex discipulis eius, dixerunt: Durus est hic sermo, et quis potest eum audire?
{6:61} Therefore, many of his disciples, upon hearing this, said: “This saying is difficult,” and, “Who is able to listen to it?”

{6:62} Sciens autem Iesus apud semetipsum quia murmurarent de hoc discipuli eius, dixit eis: Hoc vos scandalizat?
{6:62} But Jesus, knowing within himself that his disciples were murmuring about this, said to them: “Does this offend you?

{6:63} Si ergo videritis Filium hominis ascendentem ubi erat prius?
{6:63} Then what if you were to see the Son of man ascending to where he was before?

{6:64} Spiritus est, qui vivificat: caro non prodest quidquam. Verba, quæ ego locutus sum vobis, spiritus et vita sunt.
{6:64} It is the Spirit who gives life. The flesh does not offer anything of benefit. The words that I have spoken to you are spirit and life.

~ Without the grace and cooperation of the Holy Spirit, the Eucharist will not benefit those who receive it. The graces that come from receiving the Eucharist are received by a response to the graces of the Spirit, who gives life through the Eucharist.

{6:65} Sed sunt quidam ex vobis, qui non credunt. Sciebat enim ab initio Iesus qui essent non credentes, et quis traditurus esset eum.
{6:65} But there are some among you who do not believe.” For Jesus knew from the beginning who were unbelieving and which one would betray him.

{6:66} Et dicebat: Propterea dixi vobis, quia nemo potest venire ad me, nisi fuerit ei datum a Patre meo.
{6:66} And so he said, “For this reason, I said to you that no one is able to come to me, unless it has been given to him by my Father.”

{6:67} Ex hoc multi discipulorum eius abierunt retro: et iam non cum illo ambulabant.
{6:67} After this, many of his disciples went back, and they no longer walked with him.

{6:68} Dixit ergo Iesus ad duodecim: Numquid et vos vultis abire?
{6:68} Therefore, Jesus said to the twelve, “Do you also want to go away?”

{6:69} Respondit ergo ei Simon Petrus: Domine, ad quem ibimus? Verba vitæ æternæ habes.
{6:69} Then Simon Peter answered him: “Lord, to whom would we go? You have the words of eternal life.

{6:70} Et nos credidimus, et cognovimus quia tu es Christus Filius Dei.
{6:70} And we have believed, and we recognize that you are the Christ, the Son of God.”

{6:71} Respondit eis Iesus: Nonne ego vos duodecim elegi: et ex vobis unus diabolus est?
{6:71} Jesus answered them: “Have I not chosen you twelve? And yet one among you is a devil.”

{6:72} Dicebat autem Iudam Simonis Iscariotem: hic enim erat traditurus eum, cum esset unus ex duodecim.
{6:72} Now he was speaking about Judas Iscariot, the son of Simon. For this one, even though he was one of the twelve, was about to betray him.

[Ioannes 7]
[John 7]

{7:1} Post hæc autem ambulabat Iesus in Galilæam, non enim volebat in Iudæam ambulare: quia quærebant eum Iudæi interficere.
{7:1} Then, after these things, Jesus was walking in Galilee. For he was not willing to walk in Judea, because the Jews were seeking to kill him.

{7:2} Erat autem in proximo dies festus Iudæorum, Scenopegia.
{7:2} Now the feast day of the Jews, the Feast of Tabernacles, was near.

{7:3} Dixerunt autem ad eum fratres eius: Transi hinc, et vade in Iudæam, ut et discipuli tui videant opera tua, quæ facis.
{7:3} And his brothers said to him: “Move away from here and go into Judea, so that your disciples there may also see your works that you do.

{7:4} Nemo quippe in occulto quid facit, et quærit ipse in palam esse: si hæc facis, manifesta teipsum mundo.
{7:4} Of course, no one does anything in secret, but he himself seeks to be in the public view. Since you do these things, manifest yourself to the world.”

{7:5} Neque enim fratres eius credebant in eum.
{7:5} For neither did his brothers believe in him.

{7:6} Dicit ergo eis Iesus: Tempus meum nondum advenit: tempus autem vestrum semper est paratum.
{7:6} Therefore, Jesus said to them: “My time has not yet come; but your time is always at hand.

{7:7} Non potest mundus odisse vos: me autem odit: quia ego testimonium perhibeo de illo quod opera eius mala sunt.
{7:7} The world cannot hate you. But it hates me, because I offer testimony about it, that its works are evil.

{7:8} Vos ascendite ad diem festum hunc, ego autem non ascendo ad diem festum istum: quia meum tempus nondum impletum est.
{7:8} You may go up to this feast day. But I am not going up to this feast day, because my time has not yet been fulfilled.”

{7:9} Hæc cum dixisset, ipse mansit in Galilæa.
{7:9} When he had said these things, he himself remained in Galilee.

{7:10} Ut autem ascenderunt fratres eius, tunc et ipse ascendit ad diem festum non manifeste, sed quasi in occulto.
{7:10} But after his brothers went up, then he also went up to the feast day, not openly, but as if in secret.

{7:11} Iudæi ergo quærebant eum in die festo, et dicebant: Ubi est ille?
{7:11} Therefore, the Jews were seeking him on the feast day, and they were saying, “Where is he?”

{7:12} Et murmur multum erat in turba de eo. Quidam enim dicebant: Quia bonus est. Alii autem dicebant: Non, sed seducit turbas.
{7:12} And there was much murmuring in the crowd concerning him. For certain ones were saying, “He is good.” But others were saying, “No, for he seduces the crowds.”

{7:13} Nemo tamen palam loquebatur de illo propter metum Iudæorum.
{7:13} Yet no one was speaking openly about him, out of fear of the Jews.

{7:14} Iam autem die festo mediante, ascendit Iesus in templum, et docebat.
{7:14} Then, about the middle of the feast, Jesus ascended into the temple, and he was teaching.

{7:15} Et mirabantur Iudæi, dicentes: Quomodo hic litteras scit, cum non didicerit?
{7:15} And the Jews wondered, saying: “How does this one know letters, though he has not been taught?”

{7:16} Respondit eis Iesus, et dixit: Mea doctrina non est mea, sed eius, qui misit me.
{7:16} Jesus responded to them and said: “My doctrine is not of me, but of him who sent me.

{7:17} Si quis voluerit voluntatem eius facere: cognoscet de doctrina, utrum ex Deo sit, an ego a me ipso loquar.
{7:17} If anyone has chosen to do his will, then he will realize, about the doctrine, whether it is from God, or whether I am speaking from myself.

{7:18} Qui a semetipso loquitur, gloriam propriam quærit. Qui autem quærit gloriam eius, qui misit eum, hic verax est, et iniustitia in illo non est.
{7:18} Whoever speaks from himself seeks his own glory. But whoever seeks the glory of him who sent him, this one is true, and injustice is not in him.

{7:19} Nonne Moyses dedit vobis legem: et nemo ex vobis facit legem?
{7:19} Did not Moses give you the law? And yet not one among you keeps the law!

{7:20} Quid me quæritis interficere? Respondit turba, et dixit: Dæmonium habes: quis te quæret interficere?
{7:20} Why are you seeking to kill me?” The crowd responded and said: “You must have a demon. Who is seeking to kill you?”

{7:21} Respondit Iesus, et dixit eis: Unum opus feci, et omnes miramini:
{7:21} Jesus responded and said to them: “One work have I done, and you all wonder.

{7:22} Propterea Moyses dedit vobis circumcisionem: (non quia ex Moyse est, sed ex patribus) et in Sabbato circumciditis hominem.
{7:22} For Moses gave you circumcision, (not that it is of Moses, but of the fathers) and on the Sabbath you circumcise a man.

{7:23} Si circumcisionem accipit homo in Sabbato, ut non solvatur lex Moysi: mihi indignamini quia totum hominem sanum feci in Sabbato?
{7:23} If a man can receive circumcision on the Sabbath, so that the law of Moses may not be broken, why are you indignant toward me, because I have made a man whole on the Sabbath?

{7:24} Nolite iudicare secundum faciem, sed iustum iudicium iudicate.
{7:24} Do not judge according to appearances, but instead judge a just judgment.”

{7:25} Dicebant ergo quidam ex Ierosolymis: Nonne hic est, quem quærunt interficere?
{7:25} Therefore, some of those from Jerusalem said: “Is he not the one whom they are seeking to kill?

{7:26} Et ecce palam loquitur, et nihil ei dicunt. Numquid vere cognoverunt principes quia hic est Christus?
{7:26} And behold, he is speaking openly, and they say nothing to him. Could the leaders have decided that it is true this one is the Christ?

{7:27} Sed hunc scimus unde sit: Christus autem cum venerit, nemo scit unde sit.
{7:27} But we know him and where he is from. And when the Christ has arrived, no one will know where he is from.”

{7:28} Clamabat ergo Iesus in templo docens, et dicens: Et me scitis, et unde sim scitis: et a me ipso non veni, sed est verus, qui misit me, quem vos nescitis.
{7:28} Therefore, Jesus cried out in the temple, teaching and saying: “You know me, and you also know where I am from. And I have not arrived of myself, but he who sent me is true, and him you do not know.

{7:29} Ego scio eum: quia ab ipso sum, et ipse me misit.
{7:29} I know him. For I am from him, and he has sent me.”

{7:30} Quærebant ergo eum apprehendere: et nemo misit in illum manus, quia nondum venerat hora eius.
{7:30} Therefore, they were seeking to apprehend him, and yet no one laid hands on him, because his hour had not yet come.

{7:31} De turba autem multi crediderunt in eum, et dicebant: Christus cum venerit, numquid plura signa faciet quam quæ hic facit?
{7:31} But many among the crowd believed in him, and they were saying, “When the Christ arrives, will he perform more signs than this man does?”

{7:32} Audierunt Pharisæi turbam murmurantem de illo hæc: et miserunt principes, et Pharisæi ministros ut apprehenderent eum.
{7:32} The Pharisees heard the crowd murmuring these things about him. And the leaders and the Pharisees sent attendants to apprehend him.

{7:33} Dixit ergo eis Iesus: Adhuc modicum tempus vobiscum sum: et vado ad eum, qui me misit.
{7:33} Therefore, Jesus said to them: “For a brief time, I am still with you, and then I am going to him who sent me.

{7:34} Quæretis me, et non invenietis: et ubi ego sum, vos non potestis venire.
{7:34} You shall seek me, and you will not find me. And where I am, you are not able to go.”

{7:35} Dixerunt ergo Iudæi ad semetipsos: Quo hic iturus est, quia non inveniemus eum? Numquid in dispersionem Gentium iturus est, et docturus Gentes?
{7:35} And so the Jews said among themselves: “Where is this place to which he will go, such that we will not find him? Will he go to those dispersed among the Gentiles and teach the Gentiles?

{7:36} Quis est hic sermo, quem dixit: Quæretis me, et non invenietis: et ubi sum ego, vos non potestis venire?
{7:36} What is this word that he spoke, ‘You will seek me and you will not find me; and where I am, you are not able to go?’ ”

{7:37} In novissimo autem die magno festivitatis stabat Iesus, et clamabat, dicens: Si quis sitit, veniat ad me, et bibat.
{7:37} Then, on the last great day of the feast, Jesus was standing and crying out, saying: “If anyone thirsts, let him come to me and drink:

{7:38} Qui credit in me, sicut dicit Scriptura, flumina de ventre eius fluent aquæ vivæ.
{7:38} whoever believes in me, just as Scripture says, ‘From his chest shall flow rivers of living water.’ ”

~ The word ‘ventre’ is a general term in Latin used to refer to the inner organs, or the inner parts of the body. It is used metaphorically in many instances. It can be properly translated as ‘belly’ or ‘heart’ or ‘inner self’ or ‘chest.’ In this case, the living waters that flow from Christ’s chest, flow from the wound in his side. This event is a living symbol of the graces that flow from the Sacraments.

{7:39} Hoc autem dixit de Spiritu, quem accepturi erant credentes in eum: nondum enim erat Spiritus datus, quia Iesus nondum erat glorificatus.
{7:39} Now he said this about the Spirit, which those who believe in him would soon be receiving. For the Spirit had not yet been given, because Jesus had not yet been glorified.

{7:40} Ex illa ergo turba cum audissent hos sermones eius, dicebant: Hic est vere Propheta.
{7:40} Therefore, some from that crowd, when they had heard these words of his, were saying, “This one truly is the Prophet.”

{7:41} Alii dicebant: Hic est Christus. Quidam autem dicebant: Numquid a Galilæa venit Christus?
{7:41} Others were saying, “He is the Christ.” Yet certain ones were saying: “Does the Christ come from Galilee?

{7:42} Nonne Scriptura dicit: Quia ex semine David, et de Bethlehem castello, ubi erat David, venit Christus?
{7:42} Does Scripture not say that the Christ comes from the offspring of David and from Bethlehem, the town where David was?”

{7:43} Dissensio itaque facta est in turba propter eum.
{7:43} And so there arose a dissension among the multitude because of him.

{7:44} Quidam autem ex ipsis volebant apprehendere eum: sed nemo misit super eum manus.
{7:44} Now certain ones among them wanted to apprehend him, but no one laid hands upon him.

{7:45} Venerunt ergo ministri ad Pontifices, et Pharisæos. Et dixerunt eis illi: Quare non adduxistis illum?
{7:45} Therefore, the attendants went to the high priests and the Pharisees. And they said to them, “Why have you not brought him?”

~ The word ‘Pontifices’ is the plural of ‘Pontifex,’ which means high priest. The word is used in the plural because there was one high priest, plus a former high priest who had been deposed by the Romans. But both wielded authority over the Jews, because the position of high priest was supposed to be for life.

{7:46} Responderunt ministri: Numquam sic locutus est homo, sicut hic homo.
{7:46} The attendants responded, “Never has a man spoken like this man.”

{7:47} Responderunt ergo eis Pharisæi: Numquid et vos seducti estis?
{7:47} And so the Pharisees answered them: “Have you also been seduced?

{7:48} Numquid ex principibus aliquis credidit in eum, aut ex Pharisæis?
{7:48} Have any of the leaders believed in him, or any of the Pharisees?

{7:49} Sed turba hæc, quæ non novit legem, maledicti sunt.
{7:49} But this crowd, which does not know the law, they are accursed.”

{7:50} Dixit Nicodemus ad eos, ille, qui venit ad eum nocte, qui unus erat ex ipsis:
{7:50} Nicodemus, the one who came to him by night and who was one of them, said to them,

{7:51} Numquid lex nostra iudicat hominem, nisi prius audierit ab ipso, et cognoverit quid faciat?
{7:51} “Does our law judge a man, unless it has first heard him and has known what he has done?”

{7:52} Responderunt, et dixerunt ei: Numquid et tu Galilæus es? Scrutare Scripturas, et vide quia a Galilæa propheta non surgit.
{7:52} They responded and said to him: “Are you also a Galilean? Study the Scriptures, and see that a prophet does not arise from Galilee.”

{7:53} Et reversi sunt unusquisque in domum suam.
{7:53} And each one returned to his own house.

[Ioannes 8]
[John 8]

{8:1} Iesus autem perrexit in montem Oliveti:
{8:1} But Jesus continued on to the Mount of Olives.

{8:2} et diluculo iterum venit in templum, et omnis populus venit ad eum, et sedens docebat eos.
{8:2} And early in the morning, he went again to the temple; and all the people came to him. And sitting down, he taught them.

{8:3} Adducunt autem scribæ, et Pharisæi mulierem in adulterio deprehensam: et statuerunt eam in medio,
{8:3} Now the scribes and Pharisees brought forward a woman caught in adultery, and they stood her in front of them.

{8:4} et dixerunt ei: Magister, hæc mulier modo deprehensa est in adulterio.
{8:4} And they said to him: “Teacher, this woman was just now caught in adultery.

{8:5} In lege autem Moyses mandavit nobis huiusmodi lapidare. Tu ergo quid dicis?
{8:5} And in the law, Moses commanded us to stone such a one. Therefore, what do you say?”

{8:6} Hoc autem dicebant tentantes eum, ut possent accusare eum. Iesus autem inclinans se deorsum, digito scribebat in terra.
{8:6} But they were saying this to test him, so that they might be able to accuse him. Then Jesus bent down and wrote with his finger on the earth.

{8:7} Cum ergo perseverarent interrogantes eum, erexit se, et dixit eis: Qui sine peccato est vestrum, primus in illam lapidem mittat.
{8:7} And then, when they persevered in questioning him, he stood upright and said to them, “Let whoever is without sin among you be the first to cast a stone at her.”

{8:8} Et iterum se inclinans, scribebat in terra.
{8:8} And bending down again, he wrote on the earth.

~ Jesus wrote on the earth with his finger because the ten commandments were written on tablets of stone from the earth with the finger of God. This woman broke one of the ten commandments. Jesus wrote twice on the ground symbolizing the two new commandments, to love God and love neighbor.

{8:9} Audientes autem unus post unum exibant, incipientes a senioribus: et remansit solus Iesus, et mulier in medio stans.
{8:9} But upon hearing this, they went away, one by one, beginning with the eldest. And Jesus alone remained, with the woman standing in front of him.

{8:10} Erigens autem se Iesus, dixit ei: Mulier, ubi sunt, qui te accusabant? Nemo te condemnavit?
{8:10} Then Jesus, raising himself up, said to her: “Woman, where are those who accused you? Has no one condemned you?”

{8:11} Quæ dixit: Nemo, Domine. Dixit autem Iesus: Nec ego te condemnabo: Vade, et iam amplius noli peccare.
{8:11} And she said, “No one, Lord.” Then Jesus said: “Neither will I condemn you. Go, and now do not choose to sin anymore.”

{8:12} Iterum ergo locutus est eis Iesus, dicens: Ego sum lux mundi: qui sequitur me, non ambulat in tenebris, sed habebit lumen vitæ.
{8:12} Then Jesus spoke to them again, saying: “I am the light of the world. Whoever follows me does not walk in darkness, but shall have the light of life.”

{8:13} Dixerunt ergo ei Pharisæi: Tu de teipso testimonium perhibes: testimonium tuum non est verum.
{8:13} And so the Pharisees said to him, “You offer testimony about yourself; your testimony is not true.”

{8:14} Respondit Iesus, et dixit eis: Et si ego testimonium perhibeo de meipso, verum est testimonium meum: quia scio unde veni, et quo vado: vos autem nescitis unde venio, aut quo vado.
{8:14} Jesus responded and said to them: “Even though I offer testimony about myself, my testimony is true, for I know where I came from and where I am going.

{8:15} Vos secundum carnem iudicatis: ego non iudico quemquam:
{8:15} You judge according to the flesh. I do not judge anyone.

{8:16} et si iudico ego, iudicium meum verum est, quia solus non sum: sed ego, et qui misit me, Pater.
{8:16} And when I do judge, my judgment is true. For I am not alone, but it is I and he who sent me: the Father.

{8:17} Et in lege vestra scriptum est, quia duorum hominum testimonium verum est.
{8:17} And it is written in your law that the testimony of two men is true.

{8:18} Ego sum, qui testimonium perhibeo de me ipso: et testimonium perhibet de me, qui misit me, Pater.
{8:18} I am one who offers testimony about myself, and the Father who sent me offers testimony about me.”

{8:19} Dicebant ergo ei: Ubi est Pater tuus? Respondit Iesus: Neque me scitis, neque Patrem meum: si me sciretis, forsitan et Patrem meum sciretis.
{8:19} Therefore, they said to him, “Where is your Father?” Jesus answered: “You know neither me, nor my Father. If you did know me, perhaps you would know my Father also.”

{8:20} Hæc verba locutus est Iesus in gazophylacio, docens in templo: et nemo apprehendit eum, quia necdum venerat hora eius.
{8:20} Jesus spoke these words at the treasury, while teaching in the temple. And no one apprehended him, because his hour had not yet come.

{8:21} Dixit ergo iterum eis Iesus: Ego vado, et quæretis me, et in peccato vestro moriemini. Quo ego vado, vos non potestis venire.
{8:21} Therefore, Jesus again spoke to them: “I am going, and you shall seek me. And you will die in your sin. Where I am going, you are not able to go.”

{8:22} Dicebant ergo Iudæi: Numquid interficiet semetipsum, quia dixit: Quo ego vado, vos non potestis venire?
{8:22} And so the Jews said, “Is he going to kill himself, for he said: ‘Where I am going, you are not able to go?’ ”

{8:23} Et dicebat eis: Vos de deorsum estis, ego de supernis sum. Vos de mundo hoc estis, ego non sum de hoc mundo.
{8:23} And he said to them: “You are from below. I am from above. You are of this world. I am not of this world.

{8:24} Dixi ergo vobis quia moriemini in peccatis vestris: si enim non credideritis quia ego sum, moriemini in peccato vestro.
{8:24} Therefore, I said to you, that you will die in your sins. For if you will not believe that I am, you will die in your sin.”

{8:25} Dicebant ergo ei: Tu quis es? Dixit eis Iesus: Principium, qui et loquor vobis.
{8:25} And so they said to him, “Who are you?” Jesus said to them: “The Beginning, who is also speaking to you.

{8:26} Multa habeo de vobis loqui, et iudicare. Sed qui me misit, verax est: et ego quæ audivi ab eo, hæc loquor in mundo.
{8:26} I have much to say about you and to judge. But he who sent me is true. And what I have heard from him, this I speak within the world.”

{8:27} Et non cognoverunt quia Patrem eius dicebat Deum.
{8:27} And they did not realize that he was calling God his Father.

{8:28} Dixit ergo eis Iesus: Cum exaltaveritis Filium hominis, tunc cognoscetis quia ego sum, et a meipso facio nihil, sed sicut docuit me Pater, hæc loquor:
{8:28} And so Jesus said to them: “When you will have lifted up the Son of man, then you shall realize that I am, and that I do nothing of myself, but just as the Father has taught me, so do I speak.

{8:29} et qui me misit, mecum est, et non reliquit me solum: quia ego quæ placita sunt ei, facio semper.
{8:29} And he who sent me is with me, and he has not abandoned me alone. For I always do what is pleasing to him.”

{8:30} Hæc illo loquente, multi crediderunt in eum.
{8:30} As he was speaking these things, many believed in him.

{8:31} Dicebat ergo Iesus ad eos, qui crediderunt ei, Iudæos: Si vos manseritis in sermone meo, vere discipuli mei eritis:
{8:31} Therefore, Jesus said to those Jews who believed in him: “If you will abide in my word, you will truly be my disciples.

{8:32} et cognoscetis veritatem, et veritas liberabit vos.
{8:32} And you shall know the truth, and the truth shall set you free.”

{8:33} Responderunt ei: Semen Abrahæ sumus, et nemini servivimus umquam: quomodo tu dicis: Liberi eritis?
{8:33} They answered him: “We are the offspring of Abraham, and we have never been a slave to anyone. How can you say, ‘You shall be set free?’ ”

{8:34} Respondit eis Iesus: Amen, amen dico vobis: quia omnis, qui facit peccatum, servus est peccati.
{8:34} Jesus answered them: “Amen, amen, I say to you, that everyone who commits sin is a slave of sin.

{8:35} Servus autem non manet in domo in æternum: Filius autem manet in æternum.
{8:35} Now the slave does not abide in the house for eternity. Yet the Son does abide in eternity.

{8:36} Si ergo vos Filius liberaverit, vere liberi eritis.
{8:36} Therefore, if the Son has set you free, then you will truly be free.

{8:37} Scio quia filii Abrahæ estis: sed quæritis me interficere, quia sermo meus non capit in vobis.
{8:37} I know that you are sons of Abraham. But you are seeking to kill me, because my word has not taken hold in you.

{8:38} Ego quod vidi apud Patrem meum, loquor: et vos quæ vidistis apud patrem vestrum, facitis.
{8:38} I speak what I have seen with my Father. And you do what you have seen with your father.”

{8:39} Responderunt, et dixerunt ei: Pater noster Abraham est. Dicit eis Iesus: Si filii Abrahæ estis, opera Abrahæ facite.
{8:39} They responded and said to him, “Abraham is our father.” Jesus said to them: “If you are the sons of Abraham, then do the works of Abraham.

{8:40} Nunc autem quæritis me interficere, hominem, qui veritatem vobis locutus sum, quam audivi a Deo: hoc Abraham non fecit.
{8:40} But now you are seeking to kill me, a man who has spoken the truth to you, which I have heard from God. This is not what Abraham did.

{8:41} Vos facitis opera patris vestri. Dixerunt itaque ei: Nos ex fornicatione non sumus nati: unum patrem habemus Deum.
{8:41} You do the works of your father.” Therefore, they said to him: “We were not born out of fornication. We have one father: God.”

{8:42} Dixit ergo eis Iesus: Si Deus pater vester esset: diligeretis utique et me. Ego enim ex Deo processi, et veni: neque enim a me ipso veni, sed ille me misit.
{8:42} Then Jesus said to them: “If God were your father, certainly you would love me. For I proceeded and came from God. For I did not come from myself, but he sent me.

{8:43} Quare loquelam meam non cognoscitis? Quia non potestis audire sermonem meum.
{8:43} Why do you not recognize my speech? It is because you are not able to hear my word.

{8:44} Vos ex patre diabolo estis: et desideria patris vestri vultis facere. Ille homicida erat ab initio, et in veritate non stetit: quia non est veritas in eo: cum loquitur mendacium, ex propriis loquitur, quia mendax est, et pater eius.
{8:44} You are of your father, the devil. And you will carry out the desires of your father. He was a murderer from the beginning. And he did not stand in the truth, because the truth is not in him. When he speaks a lie, he speaks it from his own self. For he is a liar, and the father of lies.

{8:45} Ego autem si veritatem dico, non creditis mihi.
{8:45} But if I speak the truth, you do not believe me.

{8:46} Quis ex vobis arguet me de peccato? Si veritatem dico vobis, quare non creditis mihi?
{8:46} Which of you can convict me of sin? If I speak the truth to you, why do you not believe me?

{8:47} Qui ex Deo est, verba Dei audit. Propterea vos non auditis, quia ex Deo non estis.
{8:47} Whoever is of God, hears the words of God. For this reason, you do not hear them: because you are not of God.”

{8:48} Responderunt ergo Iudæi, et dixerunt ei: Nonne bene dicimus nos quia Samaritanus es tu, et dæmonium habes?
{8:48} Therefore, the Jews responded and said to him, “Are we not correct in saying that you are a Samaritan, and that you have a demon?”

{8:49} Respondit Iesus: Ego dæmonium non habeo: sed honorifico Patrem meum, et vos inhonorastis me.
{8:49} Jesus responded: “I do not have a demon. But I honor my Father, and you have dishonored me.

{8:50} Ego autem non quæro gloriam meam: est qui quærat, et iudicet.
{8:50} But I am not seeking my own glory. There is One who seeks and judges.

{8:51} Amen, amen dico vobis: si quis sermonem meum servaverit, mortem non videbit in æternum.
{8:51} Amen, amen, I say to you, if anyone will have kept my word, he will not see death for eternity.”

{8:52} Dixerunt ergo Iudæi: Nunc cognovimus quia dæmonium habes. Abraham mortuus est, et Prophetæ: et tu dicis: Si quis sermonem meum servaverit, non gustabit mortem in æternum.
{8:52} Therefore, the Jews said: “Now we know that you have a demon. Abraham is dead, and the Prophets; and yet you say, ‘If anyone will have kept my word, he shall not taste death for eternity.’

{8:53} Numquid tu maior es patre nostro Abraham, qui mortuus est? et Prophetæ mortui sunt. Quem te ipsum facis?
{8:53} Are you greater than our father Abraham, who is dead? And the prophets are dead. So who do you make yourself to be?”

{8:54} Respondit Iesus: Si ego glorifico me ipsum, gloria mea nihil est: est Pater meus, qui glorificat me, quem vos dicitis quia Deus vester est.
{8:54} Jesus responded: “If I glorify myself, my glory is nothing. It is my Father who glorifies me. And you say about him that he is your God.

{8:55} Et non cognovistis eum: ego autem novi eum: Et si dixero quia non scio eum, ero similis vobis, mendax. Sed scio eum, et sermonem eius servo.
{8:55} And yet you have not known him. But I know him. And if I were to say that I do not know him, then I would be like you, a liar. But I know him, and I keep his word.

{8:56} Abraham pater vester exultavit ut videret diem meum: vidit, et gavisus est.
{8:56} Abraham, your father, rejoiced that he might see my day; he saw it and was glad.”

{8:57} Dixerunt ergo Iudæi ad eum: Quinquaginta annos nondum habes, et Abraham vidisti?
{8:57} And so the Jews said to him, “You have not yet reached fifty years, and you have seen Abraham?”

{8:58} Dixit eis Iesus: Amen, amen dico vobis, antequam Abraham fieret, ego sum.
{8:58} Jesus said to them, “Amen, amen, I say to you, before Abraham was made, I am.”

{8:59} Tulerunt ergo lapides, ut iacerent in eum: Iesus autem abscondit se, et exivit de templo.
{8:59} Therefore, they took up stones to cast at him. But Jesus hid himself, and he departed from the temple.

[Ioannes 9]
[John 9]

{9:1} Et præteriens Iesus vidit hominem cæcum a nativitate:
{9:1} And Jesus, while passing by, saw a man blind from birth.

{9:2} et interrogaverunt eum discipuli eius: Rabbi, quis peccavit, hic, aut parentes eius, ut cæcus nasceretur?
{9:2} And his disciples asked him, “Rabbi, who sinned, this man or his parents, that he would be born blind?”

{9:3} Respondit Iesus: Neque hic peccavit, neque parentes eius: sed ut manifestentur opera Dei in illo.
{9:3} Jesus responded: “Neither this man nor his parents sinned, but it was so that the works of God would be made manifest in him.

{9:4} Me oportet operari opera eius, qui misit me, donec dies est: venit nox, quando nemo potest operari.
{9:4} I must work the works of him who sent me, while it is day: the night is coming, when no one is able to work.

{9:5} Quamdiu sum in mundo, lux sum mundi.
{9:5} As long as I am in the world, I am the light of the world.”

{9:6} Hæc cum dixisset, expuit in terram, et fecit lutum ex sputo, et linivit lutum super oculos eius,
{9:6} When he had said these things, he spat on the ground, and he made clay from the spittle, and he smeared the clay over his eyes.

{9:7} et dixit ei: Vade, lava in natatoria Siloe (quod interpretatur Missus.) Abiit ergo, et lavit, et venit videns.
{9:7} And he said to him: “Go, wash in the pool of Siloam” (which is translated as: one who has been sent). Therefore, he went away and washed, and he returned, seeing.

{9:8} Itaque vicini, et qui viderant eum prius quia mendicus erat, dicebant: Nonne hic est, qui sedebat, et mendicabat? Alii dicebant: Quia hic est.
{9:8} And so the bystanders and those who had seen him before, when he was a beggar, said, “Is this not the one who was sitting and begging?” Some said, “This is he.”

~ In this context, ‘vicini’ is not ‘neighbors’ but ‘those standing near,’ or ‘bystanders.’

{9:9} Alii autem: Nequaquam, sed similis est ei. Ille vero dicebat: Quia ego sum.
{9:9} But others said, “Certainly not, but he is similar to him.” Yet truly, he himself said, “I am he.”

{9:10} Dicebant ergo ei: Quomodo aperti sunt tibi oculi?
{9:10} Therefore, they said to him, “How were your eyes opened?”

{9:11} Respondit: Ille homo, qui dicitur Iesus, lutum fecit: et unxit oculos meos, et dixit mihi: Vade ad natatoria Siloe, et lava. Et abii, et lavi, et video.
{9:11} He responded: “That man who is called Jesus made clay, and he anointed my eyes and said to me, ‘Go to the pool of Siloam and wash.’ And I went, and I washed, and I see.”

~ The phrasing of this last part, ‘Et abii, et lavi, et video,’ sounds as if it might have been originally spoken in Latin. Perhaps this man spoke Latin, rather than the more common Aramaic. As a blind man, he would have been considered to be blind as a punishment for sin, and would therefore be excluded from being taught by the Jewish priests. So he would not have learned much Hebrew. Being excluded, to some extent, from Jewish society, he may have favored Latin as his spoken language. His other quoted words also sound very natural in Latin.

{9:12} Et dixerunt ei: Ubi est ille? Ait: Nescio.
{9:12} And they said to him, “Where is he?” He said, “I do not know.”

{9:13} Adducunt eum ad Pharisæos, qui cæcus fuerat.
{9:13} They brought the one who had been blind to the Pharisees.

{9:14} Erat autem Sabbatum quando lutum fecit Iesus, et aperuit oculos eius.
{9:14} Now it was the Sabbath, when Jesus made the clay and opened his eyes.

{9:15} Iterum ergo interrogabant eum Pharisæi quomodo vidisset. Ille autem dixit eis: Lutum mihi posuit super oculos, et lavi, et video.
{9:15} Therefore, again the Pharisees questioned him as to how he had seen. And he said to them, “He placed clay over my eyes, and I washed, and I see.”

{9:16} Dicebant ergo ex Pharisæis quidam: Non est hic homo a Deo, qui Sabbatum non custodit. Alii autem dicebant: Quomodo potest homo peccator hæc signa facere? Et schisma erat inter eos.
{9:16} And so certain Pharisees said: “This man, who does not keep the Sabbath, is not from God.” But others said, “How could a sinful man accomplish these signs?” And there was a schism among them.

{9:17} Dicunt ergo cæco iterum: Tu quid dicis de illo, qui aperuit oculos tuos? Ille autem dixit: Quia Propheta est.
{9:17} Therefore, they spoke again to the blind man, “What do you say about him who opened your eyes?” Then he said, “He is a Prophet.”

{9:18} Non crediderunt ergo Iudæi de illo, quia cæcus fuisset et vidisset, donec vocaverunt parentes eius, qui viderat:
{9:18} Therefore, the Jews did not believe, about him, that he had been blind and had seen, until they called the parents of him who had seen.

{9:19} et interrogaverunt eos, dicentes: Hic est filius vester, quem vos dicitis quia cæcus natus est? Quomodo ergo nunc videt?
{9:19} And they questioned them, saying: “Is this your son, whom you say was born blind? Then how is it that he now sees?”

{9:20} Responderunt eis parentes eius, et dixerunt: Scimus quia hic est filius noster, et quia cæcus natus est:
{9:20} His parents responded to them and said: “We know that this is our son and that he was born blind.

{9:21} quomodo autem nunc videat, nescimus: aut quis eius aperuit oculos, nos nescimus: ipsum interrogate: ætatem habet, ipse de se loquatur.
{9:21} But how it is that he now sees, we do not know. And who opened his eyes, we do not know. Ask him. He is old enough. Let him speak for himself.”

{9:22} Hæc dixerunt parentes eius, quoniam timebant Iudæos: iam enim conspiraverunt Iudæi, ut si quis eum confiteretur esse Christum, extra synagogam fieret.
{9:22} His parents said these things because they were afraid of the Jews. For the Jews had already conspired, so that if anyone were to confess him to be the Christ, he would be expelled from the synagogue.

{9:23} Propterea parentes eius dixerunt: Quia ætatem habet, ipsum interrogate.
{9:23} It was for this reason that his parents said: “He is old enough. Ask him.”

{9:24} Vocaverunt ergo rursum hominem, qui fuerat cæcus, et dixerunt ei: Da gloriam Deo. Nos scimus quia hic homo peccator est.
{9:24} Therefore, they again called the man who had been blind, and they said to him: “Give glory to God. We know that this man is a sinner.”

{9:25} Dixit ergo eis ille: Si peccator est, nescio: unum scio, quia cæcus cum essem, modo video.
{9:25} And so he said to them: “If he is a sinner, I do not know it. One thing I do know, that although I was blind, now I see.”

{9:26} Dixerunt ergo illi: Quid fecit tibi? Quomodo aperuit tibi oculos?
{9:26} Then they said to him: “What did he do to you? How did he open your eyes?”

{9:27} Respondit eis: Dixi vobis iam, et audistis: quod iterum vultis audire? Numquid et vos vultis discipuli eius fieri?
{9:27} He answered them: “I have already told you, and you heard it. Why do you want to hear it again? Do you also want to become his disciples?”

{9:28} Maledixerunt ergo ei, et dixerunt: Tu discipulus illius sis: nos autem Moysi discipuli sumus.
{9:28} Therefore, they cursed him and said: “You be his disciple. But we are disciples of Moses.

{9:29} Nos scimus quia Moysi locutus est Deus: hunc autem nescimus unde sit.
{9:29} We know that God spoke to Moses. But this man, we do not know where he is from.”

{9:30} Respondit ille homo, et dixit eis: In hoc enim mirabile est quia vos nescitis unde sit, et aperuit meos oculos:
{9:30} The man responded and said to them: “Now in this is a wonder: that you do not know where he is from, and yet he has opened my eyes.

{9:31} scimus autem quia peccatores Deus non audit: sed si quis Dei cultor est, et voluntatem eius facit, hunc exaudit.
{9:31} And we know that God does not hear sinners. But if anyone is a worshipper of God and does his will, then he heeds him.

{9:32} A sæculo non est auditum quia quis aperuit oculos cæci nati.
{9:32} From ancient times, it has not been heard that anyone has opened the eyes of someone born blind.

{9:33} Nisi esset hic a Deo, non poterat facere quidquam.
{9:33} Unless this man were of God, he would not be able to do any such thing.”

{9:34} Responderunt, et dixerunt ei: In peccatis natus es totus, et tu doces nos? Et eiecerunt eum foras.
{9:34} They responded and said to him, “You were born entirely in sins, and you would teach us?” And they cast him out.

{9:35} Audivit Iesus quia eiecerunt eum foras: et cum invenisset eum, dixit ei: Tu credis in Filium Dei?
{9:35} Jesus heard that they had cast him out. And when he had found him, he said to him, “Do you believe in the Son of God?”

{9:36} Respondit ille, et dixit: Quis est, Domine, ut credam in eum?
{9:36} He responded and said, “Who is he, Lord, so that I may believe in him?”

{9:37} Et dixit ei Iesus: Et vidisti eum, et qui loquitur tecum, ipse est.
{9:37} And Jesus said to him, “You have both seen him, and he is the one who is speaking with you.”

{9:38} At ille ait: Credo Domine. Et procidens adoravit eum.
{9:38} And he said, “I believe, Lord.” And falling prostrate, he worshipped him.

{9:39} Et dixit Iesus: In iudicium ego in hunc mundum veni: ut qui non vident videant, et qui vident cæci fiant.
{9:39} And Jesus said, “I came into this world in judgment, so that those who do not see, may see; and so that those who see, may become blind.”

{9:40} Et audierunt quidam ex Pharisæis, qui cum ipso erant, et dixerunt ei: Numquid et nos cæci sumus?
{9:40} And certain Pharisees, who were with him, heard this, and they said to him, “Are we also blind?”

{9:41} Dixit eis Iesus: Si cæci essetis, non haberetis peccatum. Nunc vero dicitis: Quia videmus. Peccatum vestrum manet.
{9:41} Jesus said to them: “If you were blind, you would not have sin. Yet now you say, ‘We see.’ So your sin persists.”

[Ioannes 10]
[John 10]

{10:1} Amen, amen dico vobis: qui non intrat per ostium in ovile ovium, sed ascendit aliunde: ille fur est, et latro.
{10:1} “Amen, amen, I say to you, he who does not enter through the door into the fold of the sheep, but climbs up by another way, he is a thief and a robber.

~ On one level of meaning, this verse refers to the Antichrist.

{10:2} Qui autem intrat per ostium, pastor est ovium.
{10:2} But he who enters through the door is the shepherd of the sheep.

{10:3} Huic ostiarius aperit, et oves vocem eius audiunt, et proprias ovas vocat nominatim, et educit eas.
{10:3} To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name, and he leads them out.

{10:4} Et cum proprias oves emiserit, ante eas vadit: et oves illum sequuntur, quia sciunt vocem eius.
{10:4} And when he has sent out his sheep, he goes before them, and the sheep follow him, because they know his voice.

{10:5} Alienum autem non sequuntur, sed fugiunt ab eo: quia non noverunt vocem alienorum.
{10:5} But they do not follow a stranger; instead they flee from him, because they do not know the voice of strangers.”

{10:6} Hoc proverbium dixit eis Iesus. Illi autem non cognoverunt quid loqueretur eis.
{10:6} Jesus spoke this proverb to them. But they did not understand what he was saying to them.

{10:7} Dixit ergo eis iterum Iesus: Amen, amen dico vobis, quia ego sum ostium ovium.
{10:7} Therefore, Jesus spoke to them again: “Amen, amen, I say to you, that I am the door of the sheep.

{10:8} Omnes quotquot venerunt, fures sunt, et latrones, et non audierunt eos oves.
{10:8} All others, as many as have come, are thieves and robbers, and the sheep did not listen to them.

{10:9} Ego sum ostium. Per me si quis introierit, salvabitur: et ingredietur, et egredietur, et pascua inveniet.
{10:9} I am the door. If anyone has entered through me, he will be saved. And he shall go in and go out, and he shall find pastures.

{10:10} Fur non venit nisi ut furetur, et mactet, et perdat. Ego veni ut vitam habeant, et abundantius habeant.
{10:10} The thief does not come, except so that he may steal and slaughter and destroy. I have come so that they may have life, and have it more abundantly.

{10:11} Ego sum pastor bonus. Bonus pastor animam suam dat pro ovibus suis.
{10:11} I am the good Shepherd. The good Shepherd gives his life for his sheep.

{10:12} Mercenarius autem, et qui non est pastor, cuius non sunt oves propriæ, videt lupum venientem, et dimittit oves, et fugit: et lupus rapit, et dispergit oves:
{10:12} But the hired hand, and whoever is not a shepherd, to whom the sheep do not belong, he sees the wolf approaching, and he departs from the sheep and flees. And the wolf ravages and scatters the sheep.

{10:13} mercenarius autem fugit, quia mercenarius est, et non pertinet ad eum de ovibus.
{10:13} And the hired hand flees, because he is a hired hand and there is no concern for the sheep within him.

{10:14} Ego sum pastor bonus: et cognosco meas, et cognoscunt me meæ.
{10:14} I am the good Shepherd, and I know my own, and my own know me,

{10:15} Sicut novit me Pater, et ego agnosco Patrem: et animam meam pono pro ovibus meis.
{10:15} just as the Father knows me, and I know the Father. And I lay down my life for my sheep.

~ The verb in Latin is different here: the Father ‘novit’ the Christ, but the Christ ‘agnosco’ the Father, because the relationship between the Father, Son, and Spirit is asymmetrical. Also the verb used to say that Christ knows his sheep and his sheep know him is different from that used to refer to the Father-Son relationship, because the God-man relationship is fundamentally different from relationships within the Trinity.

{10:16} Et alias oves habeo, quæ non sunt ex hoc ovili: et illas oportet me adducere, et vocem meam audient, et fiet unum ovile, et unus pastor.
{10:16} And I have other sheep that are not of this fold, and I must lead them. They shall hear my voice, and there shall be one sheepfold and one shepherd.

{10:17} Propterea me diligit Pater: quia ego pono animam meam, ut iterum sumam eam.
{10:17} For this reason, the Father loves me: because I lay down my life, so that I may take it up again.

{10:18} Nemo tollit eam a me: sed ego pono eam a meipso, et potestatem habeo ponendi eam: et potestatem habeo iterum sumendi eam: Hoc mandatum accepi a Patre meo.
{10:18} No one takes it away from me. Instead, I lay it down of my own accord. And I have the power to lay it down. And I have the power to take it up again. This is the commandment that I have received from my Father.”

{10:19} Dissensio iterum facta est inter Iudæos propter sermones hos.
{10:19} A dissension occurred again among the Jews because of these words.

{10:20} Dicebant autem multi ex ipsis: Dæmonium habet, et insanit: quid eum auditis?
{10:20} Then many of them were saying: “He has a demon or he is insane. Why do you listen him?”

{10:21} Alii dicebant: Hæc verba non sunt dæmonium habentis: numquid dæmonium potest cæcorum oculos aperire?
{10:21} Others were saying: “These are not the words of someone who has a demon. How would a demon be able to open the eyes of the blind?”

{10:22} Facta sunt autem Encænia in Ierosolymis: et hiems erat.
{10:22} Now it was the Feast of the Dedication at Jerusalem, and it was winter.

{10:23} Et ambulabat Iesus in templo, in porticu Salomonis.
{10:23} And Jesus was walking in the temple, in the portico of Solomon.

{10:24} Circumdederunt ergo eum Iudæi, et dicebant ei: Quousque animam nostram tollis? Si tu es Christus, dic nobis palam.
{10:24} And so the Jews surrounded him and said to him: “How long will you hold our souls in suspense? If you are the Christ, tell us plainly.”

{10:25} Respondit eis Iesus: Loquor vobis, et non creditis. Opera, quæ ego facio in nomine Patris mei, hæc testimonium perhibent de me:
{10:25} Jesus answered them: “I speak to you, and you do not believe. The works that I do in the name of my Father, these offer testimony about me.

{10:26} sed vos non creditis, quia non estis ex ovibus meis.
{10:26} But you do not believe, because you are not of my sheep.

{10:27} Oves meæ vocem meam audiunt: et ego cognosco eas, et sequuntur me:
{10:27} My sheep hear my voice. And I know them, and they follow me.

{10:28} et ego vitam æternam do eis: et non peribunt in æternum, et non rapiet eas quisquam de manu mea.
{10:28} And I give them eternal life, and they shall not perish, for eternity. And no one shall seize them from my hand.

{10:29} Pater meus quod dedit mihi, maius omnibus est: et nemo potest rapere de manu Patris mei.
{10:29} What my Father gave to me is greater than all, and no one is able to seize from the hand of my Father.

{10:30} Ego, et Pater unum sumus.
{10:30} I and the Father are one.”

{10:31} Sustulerunt ergo lapides Iudæi, ut lapidarent eum.
{10:31} Therefore, the Jews took up stones, in order to stone him.

{10:32} Respondit eis Iesus: Multa bona opera ostendi vobis ex Patre meo, propter quod eorum opus me lapidatis?
{10:32} Jesus answered them: “I have shown you many good works from my Father. For which of those works do you stone me?”

{10:33} Responderunt ei Iudæi: De bono opere non lapidamus te, sed de blasphemia: et quia tu homo cum sis, facis teipsum Deum.
{10:33} The Jews answered him: “We do not stone you for a good work, but for blasphemy and because, though you are a man, you make yourself God.”

{10:34} Respondit eis Iesus: Nonne scriptum est in lege vestra: quia Ego dixi, dii estis?
{10:34} Jesus responded to them: “Is it not written in your law, ‘I said: you are gods?’

{10:35} Si illos dixit deos, ad quos sermo Dei factus est, et non potest solvi scriptura:
{10:35} If he called those to whom the word of God was given gods, and Scripture cannot be broken,

{10:36} quem Pater sanctificavit, et misit in mundum, vos dicitis: Quia blasphemas: quia dixi, Filius Dei sum?
{10:36} why do you say, about him whom the Father has sanctified and sent into the world, ‘You have blasphemed,’ because I said, ‘I am the Son of God?’

{10:37} Si non facio opera Patris mei, nolite credere mihi.
{10:37} If I do not do the works of my Father, do not believe in me.

{10:38} Si autem facio: et si mihi non vultis credere, operibus credite, ut cognoscatis, et credatis quia Pater in me est, et ego in Patre.
{10:38} But if I do them, even if you are not willing to believe in me, believe the works, so that you may know and believe that the Father is in me, and I am in the Father.”

{10:39} Quærebant ergo eum apprehendere: et exivit de manibus eorum.
{10:39} Therefore, they sought to apprehend him, but he escaped from their hands.

{10:40} Et abiit iterum trans Iordanem in eum locum, ubi erat Ioannes baptizans primum: et mansit illic:
{10:40} And he went again across the Jordan, to that place where John first was baptizing. And he lodged there.

{10:41} et multi venerunt ad eum, et dicebant: Quia Ioannes quidem signum fecit nullum.
{10:41} And many went out to him. And they were saying: “Indeed, John accomplished no signs.

{10:42} Omnia autem quæcumque dixit Ioannes de hoc, vera erant. Et multi crediderunt in eum.
{10:42} But all things whatsoever that John said about this man were true.” And many believed in him.