The Sacred Bible:  The Gospel of Matthew

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[Matthæus 1]
[Matthew 1]

{1:1} Liber generationis Iesu Christi filii David, filii Abraham.
{1:1} The book of the lineage of Jesus Christ, the son of David, the son of Abraham.

{1:2} Abraham genuit Isaac. Isaac autem genuit Iacob. Iacob autem genuit Iudam, et fratres eius.
{1:2} Abraham conceived Isaac. And Isaac conceived Jacob. And Jacob conceived Judah and his brothers.

{1:3} Iudas autem genuit Phares, et Zaram de Thamar. Phares autem genuit Esron. Esron autem genuit Aram.
{1:3} And Judah conceived Perez and Zerah by Tamar. And Perez conceived Hezron. And Hezron conceived Ram.

{1:4} Aram autem genuit Aminadab. Aminadab autem genuit Naasson. Naasson autem genuit Salmon.
{1:4} And Ram conceived Amminadab. And Amminadab conceived Nahshon. And Nahshon conceived Salmon.

{1:5} Salmon autem genuit Booz de Rahab. Booz autem genuit Obed ex Ruth. Obed autem genuit Iesse.
{1:5} And Salmon conceived Boaz by Rahab. And Boaz conceived Obed by Ruth. And Obed conceived Jesse.

{1:6} Iesse autem genuit David regem. David autem rex genuit Salomonem ex ea, quæ fuit Uriæ.
{1:6} And Jesse conceived king David. And king David conceived Solomon, by her who had been the wife of Uriah.

{1:7} Salomon autem genuit Roboam. Roboam autem genuit Abiam. Abias autem genuit Asa.
{1:7} And Solomon conceived Rehoboam. And Rehoboam conceived Abijah. And Abijah conceived Asa.

{1:8} Asa autem genuit Iosophat. Iosophat autem genuit Ioram. Ioram autem genuit Oziam.
{1:8} And Asa conceived Jehoshaphat. And Jehoshaphat conceived Joram. And Joram conceived Uzziah.

{1:9} Ozias autem genuit Ioatham. Ioatham autem genuit Achaz. Achaz autem genuit Ezechiam.
{1:9} And Uzziah conceived Jotham. And Jotham conceived Ahaz. And Ahaz conceived Hezekiah.

{1:10} Ezechias autem genuit Manassen. Manasses autem genuit Amon. Amon autem genuit Iosiam.
{1:10} And Hezekiah conceived Manasseh. And Manasseh conceived Amos. And Amos conceived Josiah.

{1:11} Iosias autem genuit Iechoniam, et fratres eius in transmigratione Babylonis.
{1:11} And Josiah conceived Jechoniah and his brothers in the transmigration of Babylon.

{1:12} Et post transmigrationem Babylonis: Iechonias genuit Salathiel. Salathiel autem genuit Zorobabel.
{1:12} And after the transmigration of Babylon, Jechoniah conceived Shealtiel. And Shealtiel conceived Zerubbabel.

{1:13} Zorobabel autem genuit Abiud. Abiud autem genuit Eliacim. Eliacim autem genuit Azor.
{1:13} And Zerubbabel conceived Abiud. And Abiud conceived Eliakim. And Eliakim conceived Azor.

{1:14} Azor autem genuit Sadoc. Sadoc autem genuit Achim. Achim autem genuit Eliud.
{1:14} And Azor conceived Zadok. And Zadok conceived Achim. And Achim conceived Eliud.

{1:15} Eliud autem genuit Eleazar. Eleazar autem genuit Mathan. Mathan autem genuit Iacob.
{1:15} And Eliud conceived Eleazar. And Eleazar conceived Matthan. And Matthan conceived Jacob.

{1:16} Iacob autem genuit Ioseph virum Mariæ, de qua natus est Iesus, qui vocatur Christus.
{1:16} And Jacob conceived Joseph, the husband of Mary, of whom was born Jesus, who is called Christ.

~ Notice that after many uses of the formula ‘one man conceived another man,’ the passage does not say that Joseph conceived (genuit) Jesus. The break in this formula indicates the understanding of Matthew and of the Church from its earliest days, that Joseph was not the biological father of Jesus.

{1:17} Omnes itaque generationes ab Abraham usque ad David, generationes quattuordecim: et a David usque ad transmigrationem Babylonis, generationes quattuordecim: et a transmigratione Bayblonis usque ad Christum, generationes quattuordecim.
{1:17} And so, all the generations from Abraham to David are fourteen generations; and from David to the transmigration of Babylon, fourteen generations; and from the transmigration of Babylon to the Christ, fourteen generations.

{1:18} Christi autem generatio sic erat: Cum esset desponsata mater eius Maria Ioseph, antequam convenirent, inventa est in utero habens de Spiritu Sancto.
{1:18} Now the procreation of the Christ occurred in this way. After his mother Mary had been betrothed to Joseph, before they lived together, she was found to have conceived in her womb by the Holy Spirit.

{1:19} Ioseph autem vir eius cum esset iustus, et nollet eam traducere: voluit occulte dimittere eam.
{1:19} Then Joseph, her husband, since he was just and was not willing to hand her over, preferred to send her away secretly.

{1:20} Hæc autem eo cogitante, ecce Angelus Domini apparuit in somnis ei, dicens: Ioseph fili David, noli timere accipere Mariam coniugem tuam: quod enim in ea natum est, de Spiritu Sancto est.
{1:20} But while thinking over these things, behold, an Angel of the Lord appeared to him in his sleep, saying: “Joseph, son of David, do not be afraid to accept Mary as your wife. For what has been formed in her is of the Holy Spirit.

{1:21} Pariet autem filium: et vocabis nomen eius IESUM: ipse enim salvum faciet populum suum a peccatis eorum.
{1:21} And she shall give birth to a son. And you shall call his name JESUS. For he shall accomplish the salvation of his people from their sins.”

{1:22} Hoc autem totum factum est, ut adimpleretur quod dictum est a Domino per prophetam dicentem:
{1:22} Now all this occurred in order to fulfill what was spoken by the Lord through the prophet, saying:

{1:23} Ecce virgo in utero habebit, et pariet filium. Et vocabunt nomen eius Emmanuel, quod est interpretatum Nobiscum Deus.
{1:23} “Behold, a virgin shall conceive in her womb, and she shall give birth to a son. And they shall call his name Emmanuel, which means: God is with us.”

~ The expression ‘in utero habebit’ literally means ‘shall have in the womb.’ But this verse is a quote from Isaiah 7:14, which, in the Latin, uses ‘virgo concipiet’ rather than ‘in utero habebit.’ Therefore, the use of the translation ‘shall conceive in her womb’ to convey the expression ‘shall have in the womb’ is justified. Verse 18 which has a similar expression, with a similar translation.

{1:24} Exurgens autem Ioseph a somno, fecit sicut præcepit ei Angelus Domini, et accepit coniugem suam.
{1:24} Then Joseph, arising from sleep, did just as the Angel of the Lord had instructed him, and he accepted her as his wife.

{1:25} Et non cognoscebat eam donec peperit filium suum primogenitum: et vocavit nomen eius Iesum.
{1:25} And he knew her not, yet she bore her son, the firstborn. And he called his name JESUS.

[Matthæus 2]
[Matthew 2]

{2:1} Cum ergo natus esset Iesus in Bethlehem Iuda in diebus Herodis regis, ecce Magi ab oriente venerunt Ierosolymam,
{2:1} And so, when Jesus had been born in Bethlehem of Judah, in the days of king Herod, behold, Magi from the east arrived in Jerusalem,

{2:2} dicentes: Ubi est qui natus est rex Iudæorum? vidimus enim stellam eius in oriente, et venimus adorare eum.
{2:2} saying: “Where is he who was born king of the Jews? For we have seen his star in the east, and we have come to adore him.”

{2:3} Audiens autem Herodes rex, turbatus est, et omnis Ierosolyma cum illo.
{2:3} Now king Herod, hearing this, was disturbed, and all Jerusalem with him.

{2:4} Et congregans omnes principes sacerdotum, et Scribas populi, sciscitabatur ab eis ubi Christus nasceretur.
{2:4} And gathering together all the leaders of the priests, and the scribes of the people, he consulted with them as to where the Christ would be born.

{2:5} At illi dixerunt: In Bethlehem Iudæ: Sic enim scriptum est per prophetam:
{2:5} And they said to him: “In Bethlehem of Judea. For so it has been written by the prophet:

{2:6} Et tu Bethlehem terra Iuda, nequaquam minima es in principibus Iuda: ex te enim exiet dux, qui regat populum meum Israel.
{2:6} ‘And you, Bethlehem, the land of Judah, are by no means least among the leaders of Judah. For from you shall go forth the ruler who shall guide my people Israel.’ ”

{2:7} Tunc Herodes clam vocatis Magis diligenter didicit ab eis tempus stellæ, quæ apparuit eis:
{2:7} Then Herod, quietly calling the Magi, diligently learned from them the time when the star appeared to them.

{2:8} et mittens illos in Bethlehem, dixit: Ite, et interrogate diligenter de puero: et cum inveneritis, renunciate mihi, ut et ego veniens adorem eum.
{2:8} And sending them into Bethlehem, he said: “Go and diligently ask questions about the boy. And when you have found him, report back to me, so that I, too, may come and adore him.”

{2:9} Qui cum audissent regem, abierunt. Et ecce stella, quam viderant in oriente, antecedebat eos, usque dum veniens staret supra, ubi erat puer.
{2:9} And when they had heard the king, they went away. And behold, the star that they had seen in the east went before them, even until, arriving, it stood still above the place where the child was.

~ The word ‘cedebat’ sometimes has the meaning of falling, or descending. The star did not merely continue to lead them forward, but it also descended as it led them through Bethlehem. Otherwise, they could not have known from a star (or comet) which location within Bethlehem was correct.

{2:10} Videntes autem stellam gavisi sunt gaudio magno valde.
{2:10} Then, seeing the star, they were gladdened by a very great joy.

{2:11} Et intrantes domum, invenerunt puerum cum Maria matre eius, et procidentes adoraverunt eum: et apertis thesauris suis obtulerunt ei munera, aurum, thus, et myrrham.
{2:11} And entering the home, they found the boy with his mother Mary. And so, falling prostrate, they adored him. And opening their treasures, they offered him gifts: gold, frankincense, and myrrh.

{2:12} Et responso accepto in somnis ne redirent ad Herodem, per aliam viam reversi sunt in regionem suam.
{2:12} And having received a response in sleep that they should not return to Herod, they went back by another way to their own region.

{2:13} Qui cum recessissent, ecce Angelus Domini apparuit in somnis Ioseph, dicens: Surge, et accipe puerum, et matrem eius, et fuge in Ægyptum, et esto ibi usque dum dicam tibi. Futurum est enim ut Herodes quærat puerum ad perdendum eum.
{2:13} And after they had gone away, behold, an Angel of the Lord appeared in sleep to Joseph, saying: “Rise up, and take the boy and his mother, and flee into Egypt. And remain there until I tell you. For it will happen that Herod will seek the boy to destroy him.”

{2:14} Qui consurgens accepit puerum, et matrem eius nocte, et secessit in Ægyptum:
{2:14} And getting up, he took the boy and his mother by night, and withdrew into Egypt.

{2:15} et erat ibi usque ad obitum Herodis: ut adimpleretur quod dictum est a Domino per prophetam dicentem: Ex Ægypto vocavi filium meum.
{2:15} And he remained there, until the death of Herod, in order to fulfill what was spoken by the Lord through the prophet, saying: “Out of Egypt, I called my son.”

{2:16} Tunc Herodes videns quoniam illusus esset a Magis, iratus est valde, et mittens occidit omnes pueros, qui erant in Bethlehem, et in omnibus finibus eius a bimatu et infra secundum tempus, quod exquisierat a Magis.
{2:16} Then Herod, seeing that he had been fooled by the Magi, was very angry. And so he sent to kill all the boys who were in Bethlehem, and in all its borders, from two years of age and under, according to the time that he had learned by questioning the Magi.

{2:17} Tunc adimpletum est quod dictum est per Ieremiam prophetam dicentem:
{2:17} Then what was spoken through the prophet Jeremiah was fulfilled, saying:

{2:18} Vox in Rama audita est ploratus, et ululatus multus: Rachel plorans filios suos, et noluit consolari, quia non sunt.
{2:18} “A voice has been heard in Ramah, great weeping and wailing: Rachel crying for her sons. And she was not willing to be consoled, because they were no more.”

~ Notice that the words ‘ploratus, plorans’ are translated differently, as ‘weeping, crying.’ It sometimes happens that the same word used twice is translated by two different words in English, or that two different words in Latin are translated by the same word in English. To translated the same word in Latin by always the same word in English would result in a translation that was, at best, stilted, and, at worst, inaccurate or incorrect.

{2:19} Defuncto autem Herode, ecce Angelus Domini apparuit in somnis Ioseph in Ægypto,
{2:19} Then, when Herod had passed away, behold, an Angel of the Lord appeared in sleep to Joseph in Egypt,

{2:20} dicens: Surge, et accipe puerum, et matrem eius, et vade in terram Israel: defuncti sunt enim, qui quærebant animam pueri.
{2:20} saying: “Rise up, and take the boy and his mother, and go into the land of Israel. For those who were seeking the life of the boy have passed away.”

{2:21} Qui consurgens, accepit puerum, et matrem eius, et venit in terram Israel.
{2:21} And rising up, he took the boy and his mother, and he went into the land of Israel.

{2:22} Audiens autem quod Archelaus regnaret in Iudæa pro Herode patre suo, timuit illo ire: et admonitus in somnis, secessit in partes Galilææ.
{2:22} Then, hearing that Archelaus reigned in Judea in place of his father Herod, he was afraid to go there. And being warned in sleep, he withdrew into parts of Galilee.

{2:23} Et veniens habitavit in civitate quæ vocatur Nazareth: ut adimpleretur quod dictum est per prophetas: Quoniam Nazaræus vocabitur.
{2:23} And arriving, he lived in a city which is called Nazareth, in order to fulfill what was spoken through the prophets: “For he shall be called a Nazarene.”

[Matthæus 3]
[Matthew 3]

{3:1} In diebus autem illis venit Ioannes Baptista prædicans in deserto Iudææ,
{3:1} Now in those days, John the Baptist arrived, preaching in the desert of Judea,

{3:2} et dicens: Pœnitentiam agite: appropinquavit enim regnum cælorum.
{3:2} and saying: “Repent. For the kingdom of heaven has drawn near.”

~ The verb ‘appropinquavit’ is in the past tense, ‘has drawn near’ rather than ‘is near.’

{3:3} Hic est enim, qui dictus est per Isaiam prophetam dicentem: Vox clamantis in deserto: Parate viam Domini: rectas facite semitas eius.
{3:3} For this is the one who was spoken of through the prophet Isaiah, saying: “A voice crying out in the desert: Prepare the way of the Lord. Make straight his paths.”

{3:4} Ipse autem Ioannes habebat vestimentum de pilis camelorum, et zonam pelliceam circa lumbos suos: esca autem eius erat locustæ, et mel silvestre.
{3:4} Now the same John had a garment made from the hair of camels, and a leather belt around his waist. And his food was locusts and wild honey.

~ The waistline in those days was above the navel, around the kidneys and lower back (lumbos), not at the hips as is so common today.

{3:5} Tunc exibat ad eum Ierosolyma, et omnis Iudæa, et omnis regio circa Iordanem;
{3:5} Then Jerusalem, and all Judea, and the entire region around the Jordan went out to him.

{3:6} et baptizabantur ab eo in Iordane, confitentes peccata sua.
{3:6} And they were baptized by him in the Jordan, acknowledging their sins.

~ Since this was not the Sacrament of Confession, the translation prefers ‘acknowledging’ to ‘confessing.’

{3:7} Videns autem multos Pharisæorum, et Sadducæorum venientes ad baptismum suum, dixit eis: Progenies viperarum, quis demonstravit vobis fugere a ventura ira?
{3:7} Then, seeing many of the Pharisees and Sadducees arriving for his baptism, he said to them: “Progeny of vipers, who warned to you to flee from the approaching wrath?

{3:8} Facite ergo fructum dignum pœnitentiæ.
{3:8} Therefore, produce fruit worthy of repentance.

{3:9} Et ne velitis dicere intra vos: Patrem habemus Abraham. Dico enim vobis quoniam potens est Deus de lapidibus istis suscitare filios Abrahæ.
{3:9} And do not choose to say within yourselves, ‘We have Abraham as our father.’ For I tell you that God has the power to raise up sons to Abraham from these stones.

{3:10} Iam enim securis ad radicem arborum posita est. Omnis ergo arbor, quæ non facit fructum bonum, excidetur, et in ignem mittetur.
{3:10} For even now the axe has been placed at the root of the trees. Therefore, every tree that does not produce good fruit shall be cut down and cast into the fire.

{3:11} Ego quidem baptizo vos in aqua in pœnitentiam: qui autem post me venturus est, fortior me est, cuius non sum dignus calceamenta portare: ipse vos baptizabit in Spiritu Sancto, et igni.
{3:11} Indeed, I baptize you with water for repentance, but he who will come after me is more powerful than me. I am not worthy to carry his shoes. He will baptize you with the fire of the Holy Spirit.

~ The word ‘me’ is used instead of the grammatically correct ‘than I’ because it sounds more natural in English and because it makes a better parallel with the phrase ‘after me’. Even though the verse literally says ‘and fire,’ the word ‘et’ is sometimes used in Latin in a way that it is not used in English, to combine two qualities of the same thing. So the Baptism of Christ is not Holy Spirit and also fire, but rather the figurative fire of the Holy Spirit.

{3:12} Cuius ventilabrum in manu sua: et permundabit aream suam: et congregabit triticum suum in horreum, paleas autem comburet igni inextinguibili.
{3:12} His winnowing fan is in his hand. And he will thoroughly cleanse his threshing floor. And he will gather his wheat into the barn. But the chaff he will burn with unquenchable fire.”

~ The words ‘should’ and ‘shall’ are not ordinarily used about God. He does not do things because they are right, nor because he should do them, but rather the things He does are right because He does them.

{3:13} Tunc venit Iesus a Galilæa in Iordanem ad Ioannem, ut baptizaretur ab eo.
{3:13} Then Jesus came from Galilee, to John at the Jordan, in order to be baptized by him.

{3:14} Ioannes autem prohibebat eum, dicens: Ego a te debeo baptizari, et tu venis ad me?
{3:14} But John refused him, saying, “I ought to be baptized by you, and yet you come to me?”

{3:15} Respondens autem Iesus, dixit ei: Sine modo: sic enim decet nos implere omnem iustitiam. Tunc dimisit eum.
{3:15} And responding, Jesus said to him: “Permit this for now. For in this way it is fitting for us to fulfill all justice.” Then he allowed him.

{3:16} Baptizatus autem Iesus, confestim ascendit de aqua, et ecce aperti sunt ei cæli: et vidit Spiritum Dei descendentem sicut columbam, et venientem super se.
{3:16} And Jesus, having been baptized, ascended from the water immediately, and behold, the heavens were opened to him. And he saw the Spirit of God descending like a dove, and alighting on him.

{3:17} Et ecce vox de cælis dicens: Hic est Filius meus dilectus, in quo mihi complacui.
{3:17} And behold, there was a voice from heaven, saying: “This is my beloved Son, in whom I am well pleased.”

[Matthæus 4]
[Matthew 4]

{4:1} Tunc Iesus ductus est in desertum a Spiritu, ut tentaretur a diabolo.
{4:1} Then Jesus was led by the Spirit into the desert, in order to be tempted by the devil.

{4:2} Et cum ieiunasset quadraginta diebus, et quadraginta noctibus, postea esuriit.
{4:2} And when he had fasted for forty days and forty nights, afterwards he was hungry.

{4:3} Et accedens tentator dixit ei: Si Filius Dei es, dic ut lapides isti panes fiant.
{4:3} And approaching, the tempter said to him, “If you are the Son of God, tell these stones to become bread.”

{4:4} Qui respondens dixit: Scriptum est: Non in solo pane vivit homo, sed in omni verbo, quod procedit de ore Dei.
{4:4} And in response he said, “It has been written: ‘Not by bread alone shall man live, but by every word that proceeds from the mouth of God.’ ”

{4:5} Tunc assumpsit eum diabolus in sanctam civitatem, et statuit eum super pinnaculum templi,
{4:5} Then the devil took him up, into the holy city, and set him on the pinnacle of the temple,

{4:6} et dixit ei: Si Filius Dei es, mitte te deorsum. Scriptum est enim: Quia Angelis suis mandavit de te, et in manibus tollent te, ne forte offendas ad lapidem pedem tuum.
{4:6} and said to him: “If you are the Son of God, cast yourself down. For it has been written: ‘For he has given charge of you to his angels, and they shall take you into their hands, lest perhaps you may hurt your foot against a stone.’ ”

{4:7} Ait illi Iesus: Rursum scriptum est: Non tentabis Dominum Deum tuum.
{4:7} Jesus said to him, “Again, it has been written: ‘You shall not tempt the Lord your God.’ ”

{4:8} Iterum assumpsit eum diabolus in montem excelsum valde: et ostendit ei omnia regna mundi, et gloriam eorum,
{4:8} Again, the devil took him up, onto a very high mountain, and showed him all the kingdoms of the world and their glory,

{4:9} et dixit ei: Hæc omnia tibi dabo, si cadens adoraveris me.
{4:9} and said to him, “All these things I will give to you, if you will fall down and adore me.”

{4:10} Tunc dicit ei Iesus: Vade Satana: Scriptum est enim: Dominum Deum tuum adorabis, et illi soli servies.
{4:10} Then Jesus said to him: “Go away, Satan. For it has been written: ‘You shall adore the Lord your God, and him only shall you serve.’ ”

{4:11} Tunc reliquit eum diabolus: et ecce Angeli accesserunt, et ministrabant ei.
{4:11} Then the devil left him. And behold, Angels approached and ministered to him.

{4:12} Cum autem audisset Iesus quod Ioannes traditus esset, secessit in Galilæam:
{4:12} And when Jesus had heard that John had been handed over, he withdrew into Galilee.

{4:13} et, relicta civitate Nazareth, venit, et habitavit in Capharnaum maritima, in finibus Zabulon et Nephthalim:
{4:13} And leaving behind the city of Nazareth, he went and lived in Capernaum, near the sea, at the borders of Zebulun and of Naphtali,

{4:14} ut adimpleretur quod dictum est per Isaiam prophetam:
{4:14} in order to fulfill what was said through the prophet Isaiah:

{4:15} Terra Zabulon, et terra Nephthalim, via maris trans Iordanem, Galilæa Gentium:
{4:15} “Land of Zebulun and land of Naphtali, the way of the sea across the Jordan, Galilee of the Gentiles:

{4:16} populus, qui sedebat in tenebris, vidit lucem magnam: et sedentibus in regione umbræ mortis, lux orta est eis.
{4:16} A people who were sitting in darkness have seen a great light. And unto those sitting in the region of the shadow of death, a light has risen.”

{4:17} Exinde cœpit Iesus prædicare, et dicere: Pœnitentiam agite: appropinquavit enim regnum cælorum.
{4:17} From that time, Jesus began to preach, and to say: “Repent. For the kingdom of heaven has drawn near.”

{4:18} Ambulans autem Iesus iuxta Mare Galilææ, vidit duos fratres, Simonem, qui vocatur Petrus, et Andream fratrem eius, mittentes rete in mare, (erant enim piscatores)
{4:18} And Jesus, walking near the Sea of Galilee, saw two brothers, Simon who is called Peter, and his brother Andrew, casting a net into the sea (for they were fishermen).

{4:19} et ait illis: Venite post me, et faciam vos fieri piscatores hominum.
{4:19} And he said to them: “Follow me, and I will make you fishers of men.”

{4:20} At illi continuo relictis retibus secuti sunt eum.
{4:20} And at once, leaving behind their nets, they followed him.

{4:21} Et procedens inde, vidit alios duos fratres, Iacobum Zebedæi, et Ioannem fratrem eius in navi cum Zebedæo patre eorum, reficientes retia sua: et vocavit eos.
{4:21} And continuing on from there, he saw another two brothers, James of Zebedee, and his brother John, in a ship with their father Zebedee, repairing their nets. And he called them.

{4:22} Illi autem statim relictis retibus et patre, secuti sunt eum.
{4:22} And immediately, leaving their nets and their father behind, they followed him.

{4:23} Et circuibat Iesus totam Galilæam, docens in synagogis eorum, et prædicans Evangelium regni, et sanans omnem languorem, et omnem infirmitatem in populo.
{4:23} And Jesus traveled throughout all of Galilee, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every sickness and every infirmity among the people.

{4:24} Et abiit opinio eius in totam Syriam, et obtulerunt ei omnes male habentes, variis languoribus, et tormentis comprehensos, et qui dæmonia habebant, et lunaticos, et paralyticos, et curavit eos:
{4:24} And reports of him went out to all of Syria, and they brought to him all those who had maladies, those who were in the grasp of various sicknesses and torments, and those who were in the hold of demons, and the mentally ill, and paralytics. And he cured them.

~ The word ‘lunaticos’ refers to the mentally ill, who were thought to be affected by the phases of the moon. In some contexts, it may also refer to epileptics. Although we today distinguish between mental illness and epilepsy, they are both illnesses affecting the brain or mind.

{4:25} et secutæ sunt eum turbæ multæ de Galilæa, et Decapoli, et de Ierosolymis, et de Iudæa, et de trans Iordanem.
{4:25} And a great crowd followed him from Galilee, and from the Ten Cities, and from Jerusalem, and from Judea, and from across the Jordan.

[Matthæus 5]
[Matthew 5]

{5:1} Videns autem Iesus turbas, ascendit in montem, et cum sedisset, accesserunt ad eum discipuli eius,
{5:1} Then, seeing the crowds, he ascended the mountain, and when he had sat down, his disciples drew near to him,

{5:2} et aperiens os suum docebat eos dicens:
{5:2} and opening his mouth, he taught them, saying:

{5:3} Beati pauperes spiritu: quoniam ipsorum est regnum cælorum.
{5:3} “Blessed are the poor in spirit, for theirs is the kingdom of heaven.

{5:4} Beati mites: quoniam ipsi possidebunt terram.
{5:4} Blessed are the meek, for they shall possess the earth.

{5:5} Beati, qui lugent: quoniam ipsi consolabuntur.
{5:5} Blessed are those who mourn, for they shall be consoled.

{5:6} Beati, qui esuriunt, et sitiunt iustitiam: quoniam ipsi saturabuntur.
{5:6} Blessed are those who hunger and thirst for justice, for they shall be satisfied.

{5:7} Beati misericordes: quoniam ipsi misericordiam consequentur.
{5:7} Blessed are the merciful, for they shall obtain mercy.

{5:8} Beati mundo corde: quoniam ipsi Deum videbunt.
{5:8} Blessed are the pure in heart, for they shall see God.

{5:9} Beati pacifici: quoniam filii Dei vocabuntur.
{5:9} Blessed are the peacemakers, for they shall be called sons of God.

{5:10} Beati, qui persecutionem patiuntur propter iustitiam: quoniam ipsorum est regnum cælorum.
{5:10} Blessed are those who endure persecution for the sake of justice, for theirs is the kingdom of heaven.

{5:11} Beati estis cum maledixerint vobis, et persecuti vos fuerint, et dixerint omne malum adversum vos mentientes, propter me:
{5:11} Blessed are you when they have slandered you, and persecuted you, and spoken all kinds of evil against you, falsely, for my sake:

{5:12} gaudete, et exultate, quoniam merces vestra copiosa est in cælis. Sic enim persecuti sunt prophetas, qui fuerunt ante vos.
{5:12} be glad and exult, for your reward in heaven is plentiful. For so they persecuted the prophets who were before you.

{5:13} Vos estis sal terræ. Quod si sal evanuerit, in quo salietur? ad nihilum valet ultra, nisi ut mittatur foras, et conculcetur ab hominibus.
{5:13} You are the salt of the earth. But if salt loses its saltiness, with what will it be salted? It is no longer useful at all, except to be cast out and trampled under by men.

{5:14} Vos estis lux mundi. Non potest civitas abscondi supra montem posita.
{5:14} You are the light of the world. A city set on a mountain cannot be hidden.

{5:15} Neque accendunt lucernam, et ponunt eam sub modio, sed super candelabrum ut luceat omnibus, qui in domo sunt.
{5:15} And they do not light a lamp and put it under a basket, but on a lampstand, so that it may shine to all who are in the house.

~ The word ‘modio’ is actually a unit of dry measure, but, in this context, it refers to the basket used to measure.

{5:16} Sic luceat lux vestra coram hominibus: ut videant opera vestra bona, et glorificent Patrem vestrum, qui in cælis est.
{5:16} So then, let your light shine in the sight of men, so that they may see your good works, and may glorify your Father, who is in heaven.

{5:17} Nolite putare quoniam veni solvere legem, aut prophetas: non veni solvere, sed adimplere.
{5:17} Do not think that I have come to loosen the law or the prophets. I have not come to loosen, but to fulfill.

{5:18} Amen quippe dico vobis, donec transeat cælum et terra, iota unum, aut unus apex non præteribit a lege, donec omnia fiant.
{5:18} Amen I say to you, certainly, until heaven and earth pass away, not one iota, not one dot shall pass away from the law, until all is done.

{5:19} Qui ergo solverit unum de mandatis istis minimis, et docuerit sic homines, minimus vocabitur in regno cælorum: qui autem fecerit et docuerit, hic magnus vocabitur in regno cælorum.
{5:19} Therefore, whoever will have loosened one of the least of these commandments, and have taught men so, shall be called the least in the kingdom of heaven. But whoever will have done and taught these, such a one shall be called great in the kingdom of heaven.

{5:20} Dico enim vobis, quia nisi abundaverit iustitia vestra plus quam Scribarum, et Pharisæorum, non intrabitis in regnum cælorum.
{5:20} For I say to you, that unless your justice has surpassed that of the scribes and the Pharisees you shall not enter into the kingdom of heaven.

{5:21} Audistis quia dictum est antiquis: Non occides: qui autem occiderit, reus erit iudicio.
{5:21} You have heard that it was said to the ancients: ‘You shall not murder; whoever will have murdered shall be liable to judgment.’

{5:22} Ego autem dico vobis: quia omnis qui irascitur fratri suo, reus erit iudicio. Qui autem dixerit fratri suo, Raca: reus erit concilio. Qui autem dixerit, fatue: reus erit Gehennæ ignis.
{5:22} But I say to you, that anyone who becomes angry with his brother shall be liable to judgment. But whoever will have called his brother, ‘Idiot,’ shall be liable to the council. Then, whoever will have called him, ‘Worthless,’ shall be liable to the fires of Hell.

~ If a man is accused of murder, he is liable to judgment, in order to determine if he is guilty of murder or if the deceased was guilty (as in cases of self-defense). Similarly, if a man is angry with his brother, he is liable to judgment to determine if he is sinning by his anger, or if his brother is guilty (as in cases of righteous anger). The same applies to the other two cases. Calling someone a name (or, to the same effect, accusing someone of something) makes one liable to judgment. As it is said in the secular courts, the truth is an effective defense against accusations of slander. So the judgment is to determine if the accusation is true, in which case the judgment would be not guilty.

{5:23} Si ergo offers munus tuum ad altare, et ibi recordatus fueris quia frater tuus habet aliquid adversum te:
{5:23} Therefore, if you offer your gift at the altar, and there you remember that your brother has something against you,

{5:24} relinque ibi munus tuum ante altare, et vade prius reconciliari fratri tuo: et tunc veniens offeres munus tuum.
{5:24} leave your gift there, before the altar, and go first to be reconciled to your brother, and then you may approach and offer your gift.

{5:25} Esto consentiens adversario tuo cito dum es in via cum eo: ne forte tradat te adversarius iudici, et iudex tradat te ministro: et in carcerem mittaris.
{5:25} Be reconciled with your adversary quickly, while you are still on the way with him, lest perhaps the adversary may hand you over to the judge, and the judge may hand you over to the officer, and you will be thrown in prison.

{5:26} Amen dico tibi, non exies inde, donec reddas novissimum quadrantem.
{5:26} Amen I say to you, that you shall not go forth from there, until you have repaid the last quarter.

{5:27} Audistis quia dictum est antiquis: Non mœchaberis.
{5:27} You have heard that it was said to the ancients: ‘You shall not commit adultery.’

{5:28} Ego autem dico vobis: quia omnis, qui viderit mulierem ad concupiscendum eam, iam mœchatus est eam in corde suo.
{5:28} But I say to you, that anyone who will have looked at a woman, so as to lust after her, has already committed adultery with her in his heart.

{5:29} Quod si oculus tuus dexter scandalizat te, erue eum, et proiice abs te: expedit enim tibi ut pereat unum membrorum tuorum, quam totus corpus tuum mittatur in Gehennam.
{5:29} And if your right eye causes you to sin, root it out and cast it away from you. For it is better for you that one of your members perish, than that your whole body be cast into Hell.

{5:30} Et si dextra manus tua scandalizat te, abscide eam, et proiice abs te: expedit enim tibi ut pereat unum membrorum tuorum, quam totum corpus tuum eat in Gehennam.
{5:30} And if your right hand causes you to sin, cut it off and cast it away from you. For it is better for you that one of your members perish, than that your whole body go into Hell.

{5:31} Dictum est autem: Quicumque dimiserit uxorem suam, det ei libellum repudii.
{5:31} And it has been said: ‘Whoever would dismiss his wife, let him give her a bill of divorce.’

{5:32} Ego autem dico vobis: Quia omnis, qui dimiserit uxorem suam, excepta fornicationis causa, facit eam mœchari: et qui dimissam duxerit, adulterat.
{5:32} But I say to you, that anyone who will have dismissed his wife, except in the case of fornication, causes her to commit adultery; and whoever will have married her who has been dismissed commits adultery.

{5:33} Iterum audistis quia dictum est antiquis: Non periurabis: reddes autem Domino iuramenta tua.
{5:33} Again, you have heard that it was said to the ancients: ‘You shall not swear falsely. For you shall repay your oaths to the Lord.’

{5:34} Ego autem dico vobis, non iurare omnino, neque per cælum, quia thronus Dei est:
{5:34} But I say to you, do not swear an oath at all, neither by heaven, for it is the throne of God,

{5:35} neque per terram, quia scabellum est pedum eius: neque per Ierosolymam, quia civitas est magni regis:
{5:35} nor by earth, for it is his footstool, nor by Jerusalem, for it is the city of the great king.

{5:36} neque per caput tuum iuraveris, quia non potes unum capillum album facere, aut nigrum.
{5:36} Neither shall you swear an oath by your own head, because you are not able to cause one hair to become white or black.

{5:37} Sit autem sermo vester, est, est: non, non: quod autem his abundantius est, a malo est.
{5:37} But let your word ‘Yes’ mean ‘Yes,’ and ‘No’ mean ‘No.’ For anything beyond that is of evil.

{5:38} Audistis quia dictum est: Oculum pro oculo, et dentem pro dente.
{5:38} You have heard that it was said: ‘An eye for an eye, and a tooth for a tooth.’

{5:39} Ego autem dico vobis, non resistere malo: sed si quis te percusserit in dexteram maxillam tuam, præbe illi et alteram:
{5:39} But I say to you, do not resist one who is evil, but if anyone will have struck you on your right cheek, offer to him the other also.

{5:40} et ei, qui vult tecum iudicio contendere, et tunicam tuam tollere, dimitte ei et pallium.
{5:40} And anyone who wishes to contend with you in judgment, and to take away your tunic, release to him your cloak also.

{5:41} Et quicumque te angariaverit mille passus, vade cum illo et alia duo.
{5:41} And whoever will have compelled you for one thousand steps, go with him even for two thousand steps.

{5:42} Qui petit a te, da ei: et volenti mutuari a te, ne avertaris.
{5:42} Whoever asks of you, give to him. And if anyone would borrow from you, do not turn away from him.

{5:43} Audistis quia dictum est: Diliges proximum tuum, et odio habebis inimicum tuum.
{5:43} You have heard that it was said, ‘You shall love your neighbor, and you shall have hatred for your enemy.’

{5:44} Ego autem dico vobis: Diligite inimicos vestros, benefacite his, qui oderunt vos: et orate pro persequentibus et calumniantibus vos:
{5:44} But I say to you: Love your enemies. Do good to those who hate you. And pray for those who persecute and slander you.

{5:45} ut sitis filii Patris vestri, qui in cælis est: qui solem suum oriri facit super bonos, et malos: et pluit super iustos et iniustos.
{5:45} In this way, you shall be sons of your Father, who is in heaven. He causes his sun to rise upon the good and the bad, and he causes it to rain upon the just and the unjust.

{5:46} Si enim diligitis eos, qui vos diligunt, quam mercedem habebitis? nonne et publicani hoc faciunt?
{5:46} For if you love those who love you, what reward will you have? Do not even tax collectors behave this way?

{5:47} Et si salutaveritis fratres vestros tantum, quid amplius facitis? nonne et ethnici hoc faciunt?
{5:47} And if you greet only your brothers, what more have you done? Do not even the pagans behave this way?

{5:48} Estote ergo vos perfecti, sicut et pater vester cælestis perfectus est.
{5:48} Therefore, be perfect, even as your heavenly Father is perfect.”

[Matthæus 6]
[Matthew 6]

{6:1} Attendite ne iustitiam vestram faciatis coram hominibus, ut videamini ab eis: alioquin mercedem non habebitis apud Patrem vestrum, qui in cælis est.
{6:1} “Pay attention, lest you perform your justice before men, in order to be seen by them; otherwise you shall not have a reward with your Father, who is in heaven.

{6:2} Cum ergo facis eleemosynam, noli tuba canere ante te, sicut hypocritæ faciunt in synagogis, et in vicis, ut honorificentur ab hominibus: Amen dico vobis, receperunt mercedem suam.
{6:2} Therefore, when you give alms, do not choose to sound a trumpet before you, as the hypocrites do in the synagogues and in the towns, so that they may be honored by men. Amen I say to you, they have received their reward.

{6:3} Te autem faciente eleemosynam, nesciat sinistra tua quid faciat dextera tua:
{6:3} But when you give alms, do not let your left hand know what your right hand is doing,

{6:4} ut sit eleemosyna tua in abscondito, et Pater tuus, qui videt in abscondito, reddet tibi.
{6:4} so that your almsgiving may be in secret, and your Father, who sees in secret, will repay you.

{6:5} Et cum oratis, non eritis sicut hypocritæ, qui amant in synagogis, et in angulis platearum stantes orare, ut videantur ab hominibus: Amen dico vobis, receperunt mercedem suam.
{6:5} And when you pray, you should not be like the hypocrites, who love standing in the synagogues and at the corners of the streets to pray, so that they may be seen by men. Amen I say to you, they have received their reward.

{6:6} Tu autem cum oraveris, intra in cubiculum tuum, et clauso ostio, ora Patrem tuum in abscondito: et Pater tuus qui videt in abscondito, reddet tibi.
{6:6} But you, when you pray, enter into your room, and having shut the door, pray to your Father in secret, and your Father, who sees in secret, will repay you.

{6:7} Orantes autem, nolite multum loqui, sicut ethnici. Putant enim quod in multiloquio suo exaudiantur.
{6:7} And when praying, do not choose many words, as the pagans do. For they think that by their excess of words they might be heeded.

{6:8} Nolite ergo assimilari eis. Scit enim Pater vester, quid opus sit vobis, antequam petatis eum.
{6:8} Therefore, do not choose to imitate them. For your Father knows what your needs may be, even before you ask him.

{6:9} Sic ergo vos orabitis: Pater noster, qui es in cælis: sanctificetur nomen tuum.
{6:9} Therefore, you shall pray in this way: Our Father, who is in heaven: May your name be kept holy.

{6:10} Adveniat regnum tuum. Fiat voluntas tua, sicut in cælo, et in terra.
{6:10} May your kingdom come. May your will be done, as in heaven, so also on earth.

{6:11} Panem nostrum supersubstantialem da nobis hodie.
{6:11} Give us this day our life-sustaining bread.

~ The word ‘super’ in Latin is sometimes used to refer to remaining alive (above ground). The word ‘substantialem’ refers to what is essential or necessary. So supersubstantialem refers to what is necessary to sustain life, in this case, spiritual life.

{6:12} Et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris.
{6:12} And forgive us our debts, as we also forgive our debtors.

{6:13} Et ne nos inducas in tentationem. Sed libera nos a malo. Amen.
{6:13} And lead us not into temptation. But free us from evil. Amen.

{6:14} Si enim dimiseritis hominibus peccata eorum: dimittet et vobis Pater vester cælestis delicta vestra.
{6:14} For if you will forgive men their sins, your heavenly Father also will forgive you your offenses.

{6:15} Si autem non dimiseritis hominibus: nec Pater vester dimittet vobis peccata vestra.
{6:15} But if you will not forgive men, neither will your Father forgive you your sins.

{6:16} Cum autem ieiunatis, nolite fieri sicut hypocritæ tristes. Exterminant enim facies suas, ut appareant hominibus ieiunantes. Amen dico vobis, quia receperunt mercedem suam.
{6:16} And when you fast, do not choose to become gloomy, like the hypocrites. For they alter their faces, so that their fasting may be apparent to men. Amen I say to you, that they have received their reward.

{6:17} Tu autem, cum ieiunas, unge caput tuum, et faciem tuam lava,
{6:17} But as for you, when you fast, anoint your head and wash your face,

{6:18} ne videaris hominibus ieiunans, sed Patri tuo, qui est in abscondito: et Pater tuus, qui videt in abscondito, reddet tibi.
{6:18} so that your fasting will not be apparent to men, but to your Father, who is in secret. And your Father, who sees in secret, will repay you.

{6:19} Nolite thesaurizare vobis thesauros in terra: ubi ærugo, et tinea demolitur: et ubi fures effodiunt, et furantur.
{6:19} Do not choose to store up for yourselves treasures on earth: where rust and moth consume, and where thieves break in and steal.

~ The Latin word ‘aerugo’ also can refer to avarice, which consumes the soul as rust consumes metal.

{6:20} Thesaurizate autem vobis thesauros in cælo: ubi neque ærugo, neque tinea demolitur, et ubi fures non effodiunt, nec furantur.
{6:20} Instead, store up for yourselves treasures in heaven: where neither rust nor moth consumes, and where thieves do not break in and steal.

{6:21} Ubi enim est thesaurus tuus, ibi est et cor tuum.
{6:21} For where your treasure is, there also is your heart.

{6:22} Lucerna corporis tui est oculus tuus. Si oculus tuus fuerit simplex: totum corpus tuum lucidum erit.
{6:22} The lamp of your body is your eye. If your eye is wholesome, your entire body will be filled with light.

{6:23} Si autem oculus tuus fuerit nequam: totum corpus tuum tenebrosum erit. Si ergo lumen, quod in te est, tenebræ sunt: ipsæ tenebræ quantæ erunt!
{6:23} But if your eye has been corrupted, your entire body will be darkened. If then the light that is in you is darkness, how great will that darkness be!

{6:24} Nemo potest duobus dominis servire: aut enim unum odio habebit, et alterum diliget: aut unum sustinebit, et alterum contemnet. Non potestis Deo servire, et mammonæ.
{6:24} No one is able to serve two masters. For either he will have hatred for the one, and love the other, or he will persevere with the one, and despise the other. You cannot serve God and wealth.

{6:25} Ideo dico vobis, ne soliciti sitis animæ vestræ quid manducetis, neque corpori vestro quid induamini. Nonne anima plus est quam esca: et corpus plus quam vestimentum?
{6:25} And so I say to you, do not be anxious about your life, as to what you will eat, nor about your body, as to what you will wear. Is not life more than food, and the body more than clothing?

{6:26} Respicite volatilia cæli, quoniam non serunt, neque metunt, neque congregant in horrea: et Pater vester cælestis pascit illa. Nonne vos magis pluris estis illis?
{6:26} Consider the birds of the air, how they neither sow, nor reap, nor gather into barns, and yet your heavenly Father feeds them. Are you not of much greater value than they are?

{6:27} Quis autem vestrum cogitans potest adiicere ad staturam suam cubitum unum?
{6:27} And which of you, by thinking, is able to add one cubit to his stature?

{6:28} Et de vestimento quid soliciti estis? Considerate lilia agri quomodo crescunt: non laborant, neque nent.
{6:28} And as for clothing, why are you anxious? Consider the lilies of the field, how they grow; they neither work nor weave.

{6:29} Dico autem vobis, quoniam nec Salomon in omni gloria sua coopertus est sicut unum ex istis.
{6:29} But I say to you, that not even Solomon, in all his glory, was arrayed like one of these.

{6:30} Si autem fœnum agri, quod hodie est, et cras in clibanum mittitur, Deus sic vestit: quanto magis vos modicæ fidei?
{6:30} So if God so clothes the grass of the field, which is here today, and cast into the oven tomorrow, how much more will he care for you, O little in faith?

{6:31} Nolite ergo soliciti esse, dicentes: Quid manducabimus, aut quid bibemus, aut quo operiemur?
{6:31} Therefore, do not choose to be anxious, saying: ‘What shall we eat, and what shall we drink, and with what shall we be clothed?’

{6:32} Hæc enim omnia Gentes inquirunt. Scit enim Pater vester, quia his omnibus indigetis.
{6:32} For the Gentiles seek all these things. Yet your Father knows that you need all these things.

{6:33} Quærite ergo primum regnum Dei, et iustitiam eius: et hæc omnia adiicientur vobis.
{6:33} Therefore, seek first the kingdom of God and his justice, and all these things shall be added to you as well.

{6:34} Nolite ergo soliciti esse in crastinum. Crastinus enim dies solicitus erit sibi ipsi. Sufficit diei malitia sua.
{6:34} Therefore, do not be anxious about tomorrow; for the future day will be anxious for itself. Sufficient for the day is its evil.”

[Matthæus 7]
[Matthew 7]

{7:1} Nolite iudicare, ut non iudicemini.
{7:1} “Do not judge, so that you may not be judged.

{7:2} In quo enim iudicio iudicaveritis, iudicabimini: et in qua mensura mensi fueritis, remetietur vobis.
{7:2} For with whatever judgment you judge, so shall you be judged; and with whatever measure you measure out, so shall it be measured back to you.

{7:3} Quid autem vides festucam in oculo fratris tui: et trabem in oculo tuo non vides?
{7:3} And how can you see the splinter in your brother’s eye, and not see the board in your own eye?

{7:4} Aut quomodo dicis fratris tuo: Sine eiiciam festucam de oculo tuo, et ecce trabs est in oculo tuo?
{7:4} Or how can you say to your brother, ‘Let me take the splinter from your eye,’ while, behold, a board is in your own eye?

{7:5} Hypocrita, eiice primum trabem de oculo tuo, et tunc videbis eiicere festucam de oculo fratris tui.
{7:5} Hypocrite, first remove the board from your own eye, and then you will see clearly enough to remove the splinter from your brother’s eye.

{7:6} Nolite dare sanctum canibus: neque mittatis margaritas vestras ante porcos, ne forte conculcent eas pedibus suis, et conversi dirumpant vos.
{7:6} Do not give what is holy to dogs, and do not cast your pearls before swine, lest perhaps they may trample them under their feet, and then, turning, they may tear you apart.

{7:7} Petite, et dabitur vobis: quærite, et invenietis: pulsate, et aperietur vobis.
{7:7} Ask, and it shall be given to you. Seek, and you shall find. Knock, and it shall be opened to you.

{7:8} Omnis enim, qui petit, accipit: et qui quærit, invenit: et pulsanti aperietur.
{7:8} For everyone who asks, receives; and whoever seeks, finds; and to anyone who knocks, it will be opened.

{7:9} Aut quis est ex vobis homo, quem si petierit filius suus panem, numquid lapidem porriget ei?
{7:9} Or what man is there among you, who, if his son were to ask him for bread, would offer him a stone;

{7:10} Aut si piscem petierit, numquid serpentem porriget ei?
{7:10} or if he were to ask him for a fish, would offer him a snake?

{7:11} Si ergo vos, cum sitis mali, nostis bona data dare filiis vestris: quanto magis Pater vester, qui in cælis est, dabit bona petentibus se?
{7:11} Therefore, if you, though you are evil, know how to give good gifts to your sons, how much more will your Father, who is in heaven, give good things to those who ask him?

{7:12} Omnia ergo quæcumque vultis ut faciant vobis homines, et vos facite illis. Hæc est enim lex, et Prophetæ.
{7:12} Therefore, all things whatsoever that you wish that men would do to you, do so also to them. For this is the law and the prophets.

{7:13} Intrate per angustam portam: quia lata porta, et spatiosa via est, quæ ducit ad perditionem, et multi sunt qui intrant per eam.
{7:13} Enter through the narrow gate. For wide is the gate, and broad is the way, which leads to perdition, and many there are who enter through it.

{7:14} Quam angusta porta, et arcta via est, quæ ducit ad vitam: et pauci sunt, qui inveniunt eam!
{7:14} How narrow is the gate, and how straight is the way, which leads to life, and few there are who find it!

{7:15} Attendite a falsis prophetis, qui veniunt ad vos in vestimentis ovium, intrinsecus autem sunt lupi rapaces:
{7:15} Beware of false prophets, who come to you in sheep’s clothing, but inwardly are ravenous wolves.

{7:16} a fructibus eorum cognoscetis eos. Numquid colligunt de spinas uvas, aut de tribulis ficus?
{7:16} You shall know them by their fruits. Can grapes be gathered from thorns, or figs from thistles?

{7:17} Sic omnis arbor bona fructus bonos facit: mala autem arbor malos fructus facit.
{7:17} So then, every good tree produces good fruit, and the evil tree produces evil fruit.

{7:18} Non potest arbor bona malos fructus facere: neque arbor mala bonos fructus facere:
{7:18} A good tree is not able to produce evil fruit, and an evil tree is not able to produce good fruit.

{7:19} Omnis arbor, quæ non facit fructum bonum, excidetur, et in ignem mittetur.
{7:19} Every tree which does not produce good fruit shall be cut down and cast into the fire.

{7:20} Igitur ex fructibus eorum cognoscetis eos.
{7:20} Therefore, by their fruits you will know them.

{7:21} Non omnis, qui dicit mihi, Domine, Domine, intrabit in regnum cælorum: sed qui facit voluntatem Patris mei, qui in cælis est, ipse intrabit in regnum cælorum.
{7:21} Not all who say to me, ‘Lord, Lord,’ will enter into the kingdom of heaven. But whoever does the will of my Father, who is in heaven, the same shall enter into the kingdom of heaven.

{7:22} Multi dicent mihi in illa die: Domine, Domine, nonne in nomine tuo prophetavimus, et in nomine tuo dæmonia eiecimus, et in nomine tuo virtutes multas fecimus?
{7:22} Many will say to me in that day, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and perform many powerful deeds in your name?’

{7:23} Et tunc confitebor illis: Quia numquam novi vos: discedite a me, qui operamini iniquitatem.
{7:23} And then will I disclose to them: ‘I have never known you. Depart from me, you workers of iniquity.’

{7:24} Omnis ergo, qui audit verba mea hæc, et facit ea, assimilabitur viro sapienti, qui ædificavit domum suam supra petram,
{7:24} Therefore, everyone who hears these words of mine and does them shall be compared to a wise man, who built his house upon the rock.

{7:25} et descendit pluvia, et venerunt flumina, et flaverunt venti, et irruerunt in domum illam, et non cecidit: fundata enim erat super petram.
{7:25} And the rains descended, and the floods rose up, and the winds blew, and rushed upon that house, but it did not fall, for it was founded on the rock.

{7:26} Et omnis, qui audit verba mea hæc, et non facit ea, similis erit viro stulto, qui ædificavit domum suam super arenam:
{7:26} And everyone who hears these words of mine and does not do them shall be like a foolish man, who built his house upon the sand.

{7:27} et descendit pluvia, et venerunt flumina, et flaverunt venti, et irruerunt in domum illam, et cecidit, et fuit ruina illius magna.
{7:27} And the rains descended, and the floods rose up, and the winds blew, and rushed upon that house, and it did fall, and great was its ruin.”

{7:28} Et factum est: cum consummasset Iesus verba hæc, admirabantur turbæ super doctrina eius.
{7:28} And it happened, when Jesus had completed these words, that the crowds were astonished at his doctrine.

{7:29} Erat enim docens eos sicut potestatem habens, et non sicut Scribæ eorum, et Pharisæi.
{7:29} For he was teaching them as one who has authority, and not like their scribes and Pharisees.

[Matthæus 8]
[Matthew 8]

{8:1} Cum autem descendisset de monte, secutæ sunt eum turbæ multæ:
{8:1} And when he had descended from the mountain, great crowds followed him.

{8:2} et ecce leprosus veniens, adorabat eum, dicens: Domine, si vis, potes me mundare.
{8:2} And behold, a leper, drawing near, adored him, saying, “Lord, if you are willing, you are able to cleanse me.”

{8:3} Et extendens Iesus manum, tetigit eum, dicens: Volo. Mundare. Et confestim mundata est lepra eius.
{8:3} And Jesus, extending his hand, touched him, saying: “I am willing. Be cleansed.” And immediately his leprosy was cleansed.

{8:4} Et ait illi Iesus: Vide, nemini dixeris: sed vade, ostende te sacerdoti, et offer munus, quod præcepit Moyses, in testimonium illis.
{8:4} And Jesus said to him: “See to it that you tell no one. But go, show yourself to the priest, and offer the gift that Moses instructed, as a testimony for them.”

{8:5} Cum autem introisset Capharnaum, accessit ad eum Centurio, rogans eum,
{8:5} And when he had entered into Capernaum, a centurion approached, petitioning him,

{8:6} et dicens: Domine, puer meus iacet in domo paralyticus, et male torquetur.
{8:6} and saying, “Lord, my servant lies at home paralyzed and badly tormented.”

{8:7} Et ait illi Iesus: Ego veniam, et curabo eum.
{8:7} And Jesus said to him, “I will come and heal him.”

{8:8} Et respondens Centurio, ait: Domine non sum dignus ut intres sub tectum meum: sed tantum dic verbo, et sanabitur puer meus.
{8:8} And responding, the centurion said: “Lord, I am not worthy that you should enter under my roof, but only say the word, and my servant shall be healed.

{8:9} Nam et ego homo sum sub potestate constitutus, habens sub me milites, et dico huic: Vade, et vadit: et alii: Veni, et venit: et servo meo: Fac hoc, et facit.
{8:9} For I, too, am a man placed under authority, having soldiers under me. And I say to one, ‘Go,’ and he goes, and to another, ‘Come,’ and he comes, and to my servant, ‘Do this,’ and he does it.”

{8:10} Audiens autem Iesus miratus est, et sequentibus se dixit: Amen dico vobis, non inveni tantam fidem in Israel.
{8:10} And, hearing this, Jesus wondered. And he said to those following him: “Amen I say to you, I have not found so great a faith in Israel.

{8:11} Dico autem vobis, quod multi ab Oriente, et Occidente venient, et recumbent cum Abraham, et Isaac, et Iacob in regno cælorum:
{8:11} For I say to you, that many shall come from the east and the west, and they shall sit at table with Abraham, and Isaac, and Jacob in the kingdom of heaven.

{8:12} filii autem regni eiicientur in tenebras exteriores: ibi erit fletus, et stridor dentium.
{8:12} But the sons of the kingdom shall be cast into the outer darkness, where there will be weeping and gnashing of teeth.”

{8:13} Et dixit Iesus Centurioni: Vade, et sicut credidisti, fiat tibi. Et sanatus est puer in illa hora.
{8:13} And Jesus said to the centurion, “Go, and just as you have believed, so let it be done for you.” And the servant was healed at that very hour.

{8:14} Et cum venisset Iesus in domum Petri, vidit socrum eius iacentem, et febricitantem:
{8:14} And when Jesus had arrived at the house of Peter, he saw his mother-in-law lying ill with a fever.

~ The word ‘et’ in Latin does not always translate properly as ‘and.’ Sometimes it is used to describe two qualities of one object or event, such that, in English, we would not use ‘and’ to join the two ideas; as also in this example.

{8:15} et tetigit manum eius, et dimisit eam febris, et surrexit, et ministrabat eis.
{8:15} And he touched her hand, and the fever left her, and she rose up and ministered to them.

{8:16} Vespere autem facto, obtulerunt ei multos dæmonia habentes: et eiiciebat spiritus verbo: et omnes male habentes curavit:
{8:16} And when evening arrived, they brought to him many who had demons, and he cast out the spirits with a word. And he healed all those having maladies,

{8:17} ut adimpleretur quod dictum est per Isaiam prophetam, dicentem: Ipse infirmitates nostras accepit: et ægrotationes nostras portavit.
{8:17} in order to fulfill what was spoken through the prophet Isaiah, saying, “He took our infirmities, and he carried away our diseases.”

{8:18} Videns autem Iesus turbas multas circum se, iussit ire trans fretum.
{8:18} Then Jesus, seeing the great crowds encircling him, gave orders to go across the sea.

{8:19} Et accedens unus scriba, ait illi: Magister, sequar te, quocumque ieris.
{8:19} And one scribe, approaching, said to him, “Teacher, I will follow you wherever you will go.”

{8:20} Et dicit ei Iesus: Vulpes foveas habent, et volucres cæli nidos: Filius autem hominis non habet ubi caput reclinet.
{8:20} And Jesus said to him, “Foxes have dens, and the birds of the air have nests, but the Son of man has nowhere to rest his head.”

{8:21} Alius autem de discipulis eius ait illi: Domine, permitte me primum ire, et sepelire patream meum.
{8:21} Then another of his disciples said to him, “Lord, permit me first to go and bury my father.”

{8:22} Iesus autem ait illi: Sequere me, et dimitte mortuos sepelire mortuos suos.
{8:22} But Jesus said to him, “Follow me, and allow the dead to bury their dead.”

{8:23} Et ascendente eo in naviculam, secuti sunt eum discipuli eius:
{8:23} And climbing into a boat, his disciples followed him.

{8:24} et ecce motus magnus factus est in mari ita ut navicula operiretur fluctibus, ipse vero dormiebat.
{8:24} And behold, a great tempest occurred in the sea, so much so that the boat was covered with waves; yet truly, he was sleeping.

{8:25} Et accesserunt ad eum discipuli eius, et suscitaverunt eum, dicentes: Domine, salva nos, perimus.
{8:25} And his disciples drew near to him, and they awakened him, saying: “Lord, save us, we are perishing.”

{8:26} Et dicit eis Iesus: Quid timidi estis, modicæ fidei? Tunc surgens, imperavit ventis, et mari, et facta est tranquillitas magna.
{8:26} And Jesus said to them, “Why are you afraid, O little in faith?” Then rising up, he commanded the winds, and the sea. And a great tranquility occurred.

{8:27} Porro homines mirati sunt, dicentes: Qualis est hic, quia venti et mare obediunt ei?
{8:27} Moreover, the men wondered, saying: “What kind of man is this? For even the winds and the sea obey him.”

{8:28} Et cum venisset trans fretum in regionem Gerasenorum, occurrerunt ei duo habentes dæmonia, de monumentis exeuntes, sævi nimis, ita ut nemo posset transire per viam illam.
{8:28} And when he had arrived across the sea, into the region of the Gerasenes, he was met by two who had demons, who were so exceedingly savage, as they went out from among the tombs, that no one was able to cross by that way.

{8:29} Et ecce clamaverunt, dicentes: Quid nobis, et tibi, Iesu Fili Dei? Venisti huc ante tempus torquere nos?
{8:29} And behold, they cried out, saying: “What are we to you, O Jesus, the Son of God? Have you come here to torment us before the time?”

{8:30} Erat autem non longe ab illis grex multorum porcorum pascens.
{8:30} Now there was, not far from them, a herd of many swine feeding.

{8:31} Dæmones autem rogabant eum, dicentes: Si eiicis nos hinc, mitte nos in gregem porcorum.
{8:31} Then the demons petitioned him, saying: “If you cast us from here, send us into the herd of swine.”

{8:32} Et ait illis: Ite. At illi exeuntes abierunt in porcos, et ecce impetu abiit totus grex per præceps in mare: et mortui sunt in aquis.
{8:32} And he said to them, “Go.” And they, going out, went into the swine. And behold, the entire herd suddenly rushed along a steep place into the sea. And they died in the waters.

{8:33} Pastores autem fugerunt: et venientes in civitatem, nunciaverunt omnia, et de eis, qui dæmonia habuerant.
{8:33} Then the shepherds fled, and arriving in the city, they reported on all this, and on those who had had the demons.

{8:34} Et ecce tota civitas exiit obviam Iesu: et viso eo rogabant, ut transiret a finibus eorum.
{8:34} And behold, the entire city went out to meet Jesus. And having seen him, they petitioned him, so that he would cross from their borders.

[Matthæus 9]
[Matthew 9]

{9:1} Et ascendens in naviculam, transfretavit, et venit in civitatem suam.
{9:1} And climbing into a boat, he crossed the sea, and he arrived at his own city.

{9:2} Et ecce offerebant ei paralyticum iacentem in lecto. Et videns Iesus fidem illorum, dixit paralytico: Confide fili, remittuntur tibi peccata tua.
{9:2} And behold, they brought to him a paralytic, lying on a bed. And Jesus, seeing their faith, said to the paralytic, “Be strengthened in faith, son; your sins are forgiven you.”

~ The word ‘confide’ is a combination of the prefix ‘con’ which generally intensifies the meaning of a noun or verb, and ‘fide’ which refers to faith or trust. A translation such as ‘take heart’ or ‘have confidence’ would not be as accurate a translation of the Latin, because the context is that Jesus was responding to their faith. So He said to them, commenting on their faith, ‘be strengthened in faith,’ not merely ‘take heart’ or ‘have confidence.’ Notice that ‘confidence’ more closely resembles the Latin word, yet it is not the best translation.

{9:3} Et ecce quidam de Scribis dixerunt intra se: Hic blasphemat.
{9:3} And behold, some of the scribes said within themselves, “He is blaspheming.”

{9:4} Et cum vidisset Iesus cogitationes eorum, dixit: Ut quid cogitatis mala in cordibus vestris?
{9:4} And when Jesus had perceived their thoughts, he said: “Why do you think such evil in your hearts?

{9:5} Quid est facilius dicere: Dimittuntur tibi peccata tua: an dicere: Surge, et ambula?
{9:5} Which is easier to say, ‘Your sins are forgiven you,’ or to say, ‘Rise up and walk?’

{9:6} Ut autem sciatis, quia Filius hominis habet potestatem in terra dimittendi peccata, tunc ait paralytico: Surge, tolle lectum tuum, et vade in domum tuam.
{9:6} But, so that you may know that the Son of man has authority on earth to forgive sins,” he then said to the paralytic, “Rise up, take up your bed, and go into your house.”

{9:7} Et surrexit, et abiit in domum suam.
{9:7} And he arose and went into his house.

{9:8} Videntes autem turbæ timuerunt, et glorificaverunt Deum, qui dedit potestatem talem hominibus.
{9:8} Then the crowd, seeing this, was frightened, and they glorified God, who gave such power to men.

{9:9} Et, cum transiret inde Iesus, vidit hominem sedentem in telonio, Matthæum nomine. Et ait illi: Sequere me. Et surgens, secutus est eum.
{9:9} And when Jesus passed on from there, he saw, sitting at the tax office, a man named Matthew. And he said to him, “Follow me.” And rising up, he followed him.

{9:10} Et factum est discumbente eo in domo, ecce multi publicani, et peccatores venientes discumbebant cum Iesu, et discipulis eius.
{9:10} And it happened that, as he was sitting down to eat in the house, behold, many tax collectors and sinners arrived, and they sat down to eat with Jesus and his disciples.

{9:11} Et videntes Pharisæi, dicebant discipulis eius: Quare cum publicanis, et peccatoribus manducat Magister vester?
{9:11} And the Pharisees, seeing this, said to his disciples, “Why does your Teacher eat with tax collectors and sinners?”

{9:12} At Iesus audiens, ait: Non est opus valentibus medicus, sed male habentibus.
{9:12} But Jesus, hearing this, said: “It is not those who are healthy who are in need of a physician, but those who have maladies.

~ Or, ‘those who have illnesses.’

{9:13} Euntes autem discite quid est: Misericordiam volo, et non sacrificium. Non enim veni vocare iustos, sed peccatores.
{9:13} So then, go out and learn what this means: ‘I desire mercy and not sacrifice.’ For I have not come to call the just, but sinners.”

{9:14} Tunc accesserunt ad eum discipuli Ioannis, dicentes: Quare nos, et Pharisæi ieiunamus frequenter: discipuli autem tui non ieiunant?
{9:14} Then the disciples of John drew near to him, saying, “Why do we and the Pharisees fast frequently, but your disciples do not fast?”

{9:15} Et ait illis Iesus: Numquid possunt filii sponsi lugere, quamdiu cum illis est sponsus? Venient autem dies cum auferetur ab eis sponsus: et tunc ieiunabunt.
{9:15} And Jesus said to them: “How can the sons of the groom mourn, while the groom is still with them? But the days will arrive when the groom will be taken away from them. And then they shall fast.

{9:16} Nemo autem immittit commissuram panni rudis in vestimentum vetus: tollit enim plenitudinem eius a vestimento: et peior scissura fit.
{9:16} For no one would sew a patch of new cloth onto an old garment. For it pulls its fullness away from the garment, and the tear is made worse.

~ The word ‘fullness’ is used because it accords well with the spiritual meaning of the verse, where in the new cloth is the New Testament and the Church, even though the word ‘fullness’ as applied to the literal meaning of a piece of cloth is somewhat awkward.

{9:17} Neque mittunt vinum novum in utres veteres. Alioquin rumpuntur utres, et vinum effunditur, et utres pereunt. Sed vinum novum in utres novos mittunt: et ambo conservantur.
{9:17} Neither do they pour new wine into old wineskins. Otherwise, the wineskins rupture, and the wine pours out, and the wineskins are destroyed. Instead, they pour new wine into new wineskins. And so, both are preserved.”

{9:18} Hæc illo loquente ad eos, ecce princeps unus accessit, et adorabat eum, dicens: Domine, filia mea modo defuncta est: sed veni, impone manum tuam super eam, et vivet.
{9:18} As he was speaking these things to them, behold, a certain ruler approached and adored him, saying: “Lord, my daughter has recently passed away. But come and impose your hand upon her, and she will live.”

{9:19} Et surgens Iesus, sequebatur eum, et discipuli eius.
{9:19} And Jesus, rising up, followed him, with his disciples.

{9:20} Et ecce mulier, quæ sanguinis fluxum patiebatur duodecim annis, accessit retro, et tetigit fimbriam vestimenti eius.
{9:20} And behold, a woman, who had suffered from a flow of blood for twelve years, approached from behind and touched the hem of his garment.

{9:21} Dicebat enim intra se: Si tetigero tantum vestimentum eius: salva ero.
{9:21} For she said within herself, “If I will touch even his garment, I shall be saved.”

{9:22} At Iesus conversus, et videns eam, dixit: Confide filia, fides tua te salvam fecit. Et salva facta est mulier ex illa hora.
{9:22} But Jesus, turning and seeing her, said: “Be strengthened in faith, daughter; your faith has made you well.” And the woman was made well from that hour.

{9:23} Et cum venisset Iesus in domum principis, et vidisset tibicines et turbam tumultuantem, dicebat:
{9:23} And when Jesus had arrived in the house of the ruler, and he had seen the musicians and the tumultuous crowd,

{9:24} Recedite: non est enim mortua puella, sed dormit. Et deridebant eum.
{9:24} he said, “Depart. For the girl is not dead, but asleep.” And they derided him.

{9:25} Et cum eiecta esset turba, intravit: et tenuit manum eius. Et surrexit puella.
{9:25} And when the crowd had been sent away, he entered. And he took her by the hand. And the girl rose up.

{9:26} Et exiit fama hæc in universam terram illam.
{9:26} And the news of this went out to that entire land.

{9:27} Et transeunte inde Iesu, secuti sunt eum duo cæci, clamantes, et dicentes: Miserere nostri, fili David.
{9:27} And as Jesus passed from there, two blind men followed him, crying out and saying, “Take pity on us, Son of David.”

{9:28} Cum autem venisset domum, accesserunt ad eum cæci. Et dicit eis Iesus: Creditis quia hoc possum facere vobis? Dicunt ei: Utique, Domine.
{9:28} And when he had arrived at the house, the blind men approached him. And Jesus said to them, “Do you trust that I am able to do this for you?” They say to him, “Certainly, Lord.”

{9:29} Tunc tetigit oculos eorum, dicens: Secundum fidem vestram fiat vobis.
{9:29} Then he touched their eyes, saying, “According to your faith, so let it be done for you.”

{9:30} Et aperti sunt oculi eorum: et comminatus est illis Iesus, dicens: Videte ne quis sciat.
{9:30} And their eyes were opened. And Jesus warned them, saying, “See to it that no one knows of this.”

{9:31} Illi autem exeuntes, diffamaverunt eum in tota terra illa.
{9:31} But going out, they spread the news of it to all that land.

{9:32} Egressis autem illis, ecce obtulerunt ei hominem mutum, dæmonium habentem.
{9:32} Then, when they had departed, behold, they brought him a man who was mute, having a demon.

{9:33} Et eiecto dæmonio, locutus est mutus, et miratæ sunt turbæ, dicentes: Numquam apparuit sic in Israel.
{9:33} And after the demon was cast out, the mute man spoke. And the crowds wondered, saying, “Never has anything like this been seen in Israel.”

{9:34} Pharisæi autem dicebant: In principe dæmoniorum eiicit dæmones.
{9:34} But the Pharisees said, “By the prince of demons does he cast out demons.”

{9:35} Et circuibat Iesus omnes civitates, et castella, docens in synagogis eorum, et prædicans Evangelium regni, et curans omnem languorem, et omnem infirmitatem.
{9:35} And Jesus traveled throughout all of the cities and towns, teaching in their synagogues, and preaching the Gospel of the kingdom, and healing every illness and every infirmity.

{9:36} Videns autem turbas, misertus est eis: quia erant vexati, et iacentes sicut oves non habentes pastorem.
{9:36} Then, seeing the multitudes, he had compassion on them, because they were distressed and were reclining, like sheep without a shepherd.

~ The text literally says ‘like sheep having no shepherd.’ But the commonly used expression ‘like sheep without a shepherd’ also fits the text, and it is a phrase beloved by the faithful, so the translation prefers the latter.

{9:37} Tunc dicit discipulis suis: Messis quidem multa, operarii autem pauci.
{9:37} Then he said to his disciples: “The harvest indeed is great, but the laborers are few.

{9:38} Rogate ergo Dominum messis, ut mittat operarios in messem suam.
{9:38} Therefore, petition the Lord of the harvest, so that he may sent out laborers to his harvest.”

[Matthæus 10]
[Matthew 10]

{10:1} Et convocatis duodecim discipulis suis, dedit illis potestatem spirituum immundorum, ut eiicerent eos, et curarent omnem languorem, et omnem infirmitatem.
{10:1} And having called together his twelve disciples, he gave them authority over unclean spirits, to cast them out and to cure every sickness and every infirmity.

{10:2} Duodecim autem Apostolorum nomina sunt hæc. Primus: Simon, qui dicitur Petrus, et Andreas frater eius,
{10:2} Now the names of the twelve Apostles are these: the First, Simon, who is called Peter, and Andrew his brother,

{10:3} Iacobus Zebedæi, et Ioannes frater eius, Philippus, et Bartholomæus, Thomas, et Matthæus publicanus, Iacobus Alphæi, et Thaddæus,
{10:3} James of Zebedee, and John his brother, Philip and Bartholomew, Thomas and Matthew the tax collector, and James of Alphaeus, and Thaddaeus,

{10:4} Simon Chananæus, et Iudas Iscariotes, qui et tradidit eum.
{10:4} Simon the Canaanite, and Judas Iscariot, who also betrayed him.

{10:5} Hos duodecim misit Iesus: præcipiens eis, dicens: In viam gentium ne abieritis, et in civitates Samaritanorum ne intraveritis:
{10:5} Jesus sent these twelve, instructing them, saying: “Do not travel by the way of the Gentiles, and do not enter into the city of the Samaritans,

{10:6} sed potius ite ad oves quæ perierunt domus Israel.
{10:6} but instead go to the sheep who have fallen away from the house of Israel.

~ The verb ‘perierunt’ usually refers to dying or perishing or being ruined. In this case, it refers to those who have become lost or who have fallen away from Israel. Notice that ‘domus’ is accusative, and that the verb is translated as ‘have fallen away from,’ so that from is part of the verb. Thus ‘domus’ is not ablative, but accusative.

{10:7} Euntes autem prædicate, dicentes: Quia appropinquavit regnum cælorum.
{10:7} And going forth, preach, saying: ‘For the kingdom of heaven has drawn near.’

{10:8} Infirmos curate, mortuos suscitate, leprosos mundate, dæmones eiicite: gratis accepistis, gratis date.
{10:8} Cure the infirm, raise the dead, cleanse lepers, cast out demons. You have received freely, so give freely.

{10:9} Nolite possidere aurum, neque argentum, neque pecuniam in zonis vestris:
{10:9} Do not choose to possess gold, nor silver, nor money in your belts,

{10:10} non peram in via, neque duas tunicas, neque calceamenta, neque virgam: dignus enim est operarius cibo suo.
{10:10} nor provisions for the journey, nor two tunics, nor shoes, nor a staff. For the laborer deserves his portion.

~ A ‘peram’ is a bag for carrying provisions on a journey.

~ This text might also be read so that ‘duas’ (not so much two, as a second) would refer to the subsequent list, as in, ‘nor a second tunic, or pair of shoes, or staff,’ to the effect that one tunic, one pair of shoes, and one staff might be permitted. Similarly, the previous verse lists gold, silver, and money as those things that should not possessed by them in their belts.

{10:11} In quamcumque autem civitatem, aut castellum intraveritis, interrogate, quis in ea dignus sit: et ibi manete donec exeatis.
{10:11} Now, into whatever city or town you will enter, inquire as to who is worthy within it. And stay there until you depart.

{10:12} Intrantes autem in domum, salutate eam, dicentes: Pax huic domui.
{10:12} Then, when you enter into the house, greet it, saying, ‘Peace to this house.’

{10:13} Et si quidem fuerit domus illa digna, veniet pax vestra super eam: si autem non fuerit digna, pax vestra revertetur ad vos.
{10:13} And if, indeed, that house is worthy, your peace will rest upon it. But if it is not worthy, your peace will return to you.

{10:14} Et quicumque non receperit vos, neque audierit sermones vestros: exeunte foras de domo, vel civitate, excutite pulverem de pedibus vestris.
{10:14} And whoever has neither received you, nor listened to your words, departing from that house or city, shake off the dust from your feet.

{10:15} Amen dico vobis: Tolerabilius erit terræ Sodomorum, et Gomorrhæorum in die iudicii, quam illi civitati.
{10:15} Amen I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment, than for that city.

{10:16} Ecce ego mitto vos sicut oves in medio luporum. Estote ergo prudentes sicut serpentes, et simplices sicut columbæ.
{10:16} Behold, I am sending you like sheep in the midst of wolves. Therefore, be as prudent as serpents and as simple as doves.

{10:17} Cavete autem ab hominibus. Tradent enim vos in conciliis, et in synagogis suis flagellabunt vos:
{10:17} But beware of men. For they will hand you over to councils, and they will scourge you in their synagogues.

{10:18} et ad præsides, et ad reges ducemini propter me in testimonium illis, et gentibus.
{10:18} And you shall be led before both rulers and kings for my sake, as a testimony to them and to the Gentiles.

{10:19} Cum autem tradent vos, nolite cogitare quomodo, aut quid loquamini: dabitur enim vobis in illa hora, quid loquamini.
{10:19} But when they hand you over, do not choose to think about how or what to speak. For what to speak shall be given to you in that hour.

{10:20} Non enim vos estis qui loquimini, sed Spiritus Patris vestri, qui loquitur in vobis.
{10:20} For it is not you who will be speaking, but the Spirit of your Father, who will speak in you.

{10:21} Tradet autem frater fratrem in mortem, et pater filium: et insurgent filii in parentes, et morte eos afficient:
{10:21} And brother will hand over brother to death, and father will hand over son. And children will rise up against parents and bring about their deaths.

{10:22} et eritis odio omnibus propter nomen meum: qui autem perseveraverit usque in finem, hic salvus erit.
{10:22} And you will be hated by all for the sake of my name. But whoever will have persevered, even to the end, the same shall be saved.

{10:23} Cum autem persequentur vos in civitate ista, fugite in aliam. Amen dico vobis, non consummabitis civitates Israel, donec veniat Filius hominis.
{10:23} Now when they persecute you in one city, flee into another. Amen I say to you, you will not have exhausted all the cities of Israel, before the Son of man returns.

{10:24} Non est discipulus super magistrum, nec servus super dominum suum.
{10:24} The disciple is not above the teacher, nor is the servant above his master.

{10:25} Sufficit discipulo, ut sit sicut magister eius: et servo, sicut dominus eius. Si Patrem familias Beelzebub vocaverunt: quanto magis domesticos eius?
{10:25} It is sufficient for the disciple that he be like his teacher, and the servant, like his master. If they have called the Father of the family, ‘Beelzebub,’ how much more those of his household?

{10:26} Ne ergo timueritis eos: Nihil enim est opertum, quod non revelabitur: et occultum, quod non scietur.
{10:26} Therefore, do not fear them. For nothing is covered that shall not be revealed, nor hidden that shall not be known.

{10:27} Quod dico vobis in tenebris, dicite in lumine: et quod in aure auditis, prædicate super tecta.
{10:27} What I tell you in darkness, speak in the light. And what you hear whispered in the ear, preach above the rooftops.

{10:28} Et nolite timere eos, qui occidunt corpus, animam autem non possunt occidere: sed potius timete eum, qui potest et animam, et corpus perdere in Gehennam.
{10:28} And do not be afraid of those who kill the body, but are not able to kill the soul. But instead fear him who is able to destroy both soul and body in Hell.

{10:29} Nonne duo passeres asse væneunt? et unus ex illis non cadet super terram sine Patre vestro?
{10:29} Are not two sparrows sold for one small coin? And yet not one of them will fall to the ground without your Father.

{10:30} Vestri autem capilli capitis omnes numerati sunt.
{10:30} For even the hairs of your head have all been numbered.

{10:31} Nolite ergo timere: multis passeribus meliores estis vos.
{10:31} Therefore, do not be afraid. You are worth more than many sparrows.

{10:32} Omnis ergo, qui confitebitur me coram hominibus, confitebor et ego eum coram Patre meo, qui in cælis est:
{10:32} Therefore, everyone who acknowledges me before men, I also will acknowledge before my Father, who is in heaven.

{10:33} qui autem negaverit me coram hominibus, negabo et ego eum coram Patre meo, qui in cælis est.
{10:33} But whoever will have denied me before men, I also will deny before my Father, who is in heaven.

{10:34} Nolite arbitrari quia pacem venerim mittere in terram: non veni pacem mittere, sed gladium.
{10:34} Do not think that I came to send peace upon the earth. I came, not to send peace, but the sword.

{10:35} Veni enim separare hominem adversus patrem suum, et filiam adversus matrem suam, et nurum adversus socrum suam:
{10:35} For I came to divide a man against his father, and a daughter against her mother, and a daughter-in-law against her mother-in-law.

{10:36} et inimici hominis, domestici eius.
{10:36} And the enemies of a man will be those of his own household.

{10:37} Qui amat patrem, aut matrem plus quam me, non est me dignus. Et qui amat filium, aut filiam super me, non est me dignus.
{10:37} Whoever loves father or mother more than me is not worthy of me. And whoever loves son or daughter above me is not worthy of me.

{10:38} Et qui non accipit crucem suam, et sequitur me, non est me dignus.
{10:38} And whoever does not take up his cross, and follow me is not worthy of me.

{10:39} Qui invenit animam suam, perdet illam: et qui perdiderit animan suam propter me, inveniet eam.
{10:39} Whoever finds his life, will lose it. And whoever will have lost his life because of me, shall find it.

{10:40} Qui recipit vos, me recipit: et qui me recipit, recipit eum, qui me misit.
{10:40} Whoever receives you, receives me. And whoever receives me, receives him who sent me.

{10:41} Qui recipit prophetam in nomine prophetæ, mercedem prophetæ accipiet: et qui recipit iustum in nomine iusti, mercedem iusti accipiet.
{10:41} Whoever receives a prophet, in the name of a prophet, shall receive the reward of a prophet. And whoever receives the just in the name of the just shall receive the reward of the just.

{10:42} Et quicumque potum dederit uni ex minimis istis calicem aquæ frigidæ tantum in nomine discipuli: amen dico vobis, non perdet mercedem suam.
{10:42} And whoever shall give, even to one of the least of these, a cup of cold water to drink, solely in the name of a disciple: Amen I say to you, he shall not lose his reward.”