And it came to pass, that as he was in a certain place praying, when he ceased, one of his disciples said to him: Lord, teach us to pray, as John also taught his disciples.

Et factum est: cum esset in quodam loco orans, ut cessavit, dixit unus ex discipulis ejus ad eum: Domine, doce nos orare, sicut docuit et Joannes discipulos suos.

Once, when he had found a place to pray in, one of his disciples said to him, after his prayer was over, Lord, teach us how to pray, as John did for his disciples.

And he said to them: When you pray, say: Father, hallowed be thy name. Thy kingdom come.

Et ait illis: Cum oratis, dicite: Pater, sanctificetur nomen tuum. Adveniat regnum tuum.

And he told them, When you pray, you are to say, Father, hallowed be thy name; thy kingdom come;

Give us this day our daily bread.

Panem nostrum quotidianum da nobis hodie.

give us this day our daily bread;

And forgive us our sins, for we also forgive every one that is indebted to us. And lead us not into temptation.

Et dimitte nobis peccata nostra, siquidem et ipsi dimittimus omni debenti nobis. Et ne nos inducas in tentationem.

and forgive us our sins; we too forgive all those who trespass against us; and lead us not into temptation.

And he said to them: Which of you shall have a friend, and shall go to him at midnight, and shall say to him: Friend, lend me three loaves,

Et ait ad illos: Quis vestrum habebit amicum, et ibit ad illum media nocte, et dicet illi: Amice, commoda mihi tres panes,

Let us suppose that one of you has a friend, to whom he goes at dead of night, and asks him, Lend me three loaves of bread, neighbour;

Because a friend of mine is come off his journey to me, and I have not what to set before him.

quoniam amicus meus venit de via ad me, et non habeo quod ponam ante illum,

a friend of mine has turned in to me after a journey, and I have nothing to offer him.

And he from within should answer, and say: Trouble me not, the door is now shut, and my children are with me in bed; I cannot rise and give thee.

et ille de intus respondens dicat: Noli mihi molestus esse, jam ostium clausum est, et pueri mei mecum sunt in cubili: non possum surgere, et dare tibi.

And suppose the other answers, from within doors, Do not put me to such trouble; the door is locked, my children and I are in bed; I cannot bestir myself to grant thy request.

Yet if he shall continue knocking, I say to you, although he will not rise and give him, because he is his friend; yet, because of his importunity, he will rise, and give him as many as he needeth.

Et si ille perseveraverit pulsans: dico vobis, etsi non dabit illi surgens eo quod amicus ejus sit, propter improbitatem tamen ejus surget, et dabit illi quotquot habet necessarios.

I tell you, even if he will not bestir himself to grant it out of friendship, shameless asking will make him rise and give his friend all that he needs.

And I say to you, Ask, and it shall be given you: seek, and you shall find: knock, and it shall be opened to you.

Et ego dico vobis: Petite, et dabitur vobis; quærite, et invenietis; pulsate, et aperietur vobis.

And I say the same to you; ask, and the gift will come, seek, and you shall find; knock, and the door shall be opened to you.

For every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened.

Omnis enim qui petit, accipit: et qui quærit, invenit: et pulsanti aperietur.

Everyone that asks, will receive, that seeks, will find, that knocks, will have the door opened to him.

And which of you, if he ask his father bread, will he give him a stone? or a fish, will he for a fish give him a serpent?

Quis autem ex vobis patrem petit panem, numquid lapidem dabit illi? aut piscem, numquid pro pisce serpentem dabit illi?

Among yourselves, if a father is asked by his son for bread, will he give him a stone? Or for a fish, will he give him a snake instead of a fish?

Or if he shall ask an egg, will he reach him a scorpion?

aut si petierit ovum, numquid porriget illi scorpionem?

Or if he is asked for an egg, will he give him a scorpion?

If you then, being evil, know how to give good gifts to your children, how much more will your Father from heaven give the good Spirit to them that ask him?

Si ergo vos, cum sitis mali, nostis bona data dare filiis vestris: quanto magis Pater vester de cælo dabit spiritum bonum petentibus se?

Why then, if you, evil as you are, know well enough how to give your children what is good for them, is not your Father much more ready to give, from heaven, his gracious Spirit to those who ask him?

And he was casting out a devil, and the same was dumb: and when he had cast out the devil, the dumb spoke: and the multitudes were in admiration at it:

Et erat ejiciens dæmonium, et illud erat mutum. Et cum ejecisset dæmonium, locutus est mutus, et admiratæ sunt turbæ.

He had just cast out a devil, which was dumb; and no sooner had the devil gone out than the dumb man found speech. The multitudes were filled with amazement;

But some of them said: He casteth out devils by Beelzebub, the prince of devils.

Quidam autem ex eis dixerunt: In Beelzebub principe dæmoniorum ejicit dæmonia.

but some of them said, It is through Beelzebub, the prince of the devils, that he casts the devils out,

And others tempting, asked of him a sign from heaven.

Et alii tentantes, signum de cælo quærebant ab eo.

while others, to put him to the test, would have him shew a sign out of heaven.

But he seeing their thoughts, said to them: Every kingdom divided against itself, shall be brought to desolation, and house upon house shall fall.

Ipse autem ut vidit cogitationes eorum, dixit eis: Omne regnum in seipsum divisum desolabitur, et domus supra domum cadet.

But he could read their thoughts, and said to them, No kingdom can be at war with itself without being brought to desolation, one house falling upon another.

And if Satan also be divided against himself, how shall his kingdom stand? because you say, that through Beelzebub I cast out devils.

Si autem et Satanas in seipsum divisus est, quomodo stabit regnum ejus? quia dicitis in Beelzebub me ejicere dæmonia.

And how do you suppose that Satan’s kingdom can stand firm if he is at war with himself, that you should accuse me of casting out devils through Beelzebub?

Now if I cast out devils by Beelzebub; by whom do your children cast them out? Therefore they shall be your judges.

Si autem ego in Beelzebub ejicio dæmonia: filii vestri in quo ejiciunt? ideo ipsi judices vestri erunt.

Again, if it is through Beelzebub that I cast out devils, by what means do your own sons cast them out? It is for these, then, to pronounce judgement on you.

But if I by the finger of God cast out devils; doubtless the kingdom of God is come upon you.

Porro si in digito Dei ejicio dæmonia: profecto pervenit in vos regnum Dei.

But if, when I cast out devils, I do it through God’s power, then it must be that the kingdom of God has suddenly appeared among you.

When a strong man armed keepeth his court, those things are in peace which he possesseth.

Cum fortis armatus custodit atrium suum, in pace sunt ea quæ possidet.

When a strong man, fully armed, mounts guard over his own palace, his goods are left in peace;

But if a stronger than he come upon him, and overcome him; he will take away all his armour wherein he trusted, and will distribute his spoils.

Si autem fortior eo superveniens vicerit eum, universa arma ejus auferet, in quibus confidebat, et spolia ejus distribuet.

but when a man comes who is stronger still, he will take away all the armour that bred such confidence, and divide among others the spoils of victory.

He that is not with me, is against me; and he that gathereth not with me, scattereth.

Qui non est mecum, contra me est: et qui non colligit mecum, dispergit.

He who is not with me, is against me; he who does not gather his store with me, scatters it abroad.

When the unclean spirit is gone out of a man, he walketh through places without water, seeking rest; and not finding, he saith: I will return into my house whence I came out.

Cum immundus spiritus exierit de homine, ambulat per loca inaquosa, quærens requiem: et non inveniens dicit: Revertar in domum meam unde exivi.

The unclean spirit which has possessed a man, and then goes out of him, walks about the desert looking for a resting-place, and finds none; and it says, I will go back to my own dwelling, from which I came out.

And when he is come, he findeth it swept and garnished.

Et cum venerit, invenit eam scopis mundatam, et ornatam.

And it comes back, to find that dwelling swept out, and neatly set in order.

Then he goeth and taketh with him seven other spirits more wicked than himself, and entering in they dwell there. And the last state of that man becomes worse than the first.

Tunc vadit, et assumit septem alios spiritus secum, nequiores se, et ingressi habitant ibi. Et fiunt novissima hominis illius pejora prioribus.

Thereupon, it goes away and brings in seven other spirits more wicked than itself to bear it company, and together they enter in and settle down there; till the last state of that man is worse than the first.

And it came to pass, as he spoke these things, a certain woman from the crowd, lifting up her voice, said to him: Blessed is the womb that bore thee, and the paps that gave thee suck.

Factum est autem, cum hæc diceret: extollens vocem quædam mulier de turba dixit illi: Beatus venter qui te portavit, et ubera quæ suxisti.

When he spoke thus, a woman in the multitude said to him aloud, Blessed is the womb that bore thee, the breast which thou hast sucked.

But he said: Yea rather, blessed are they who hear the word of God, and keep it.

At ille dixit: Quinimmo beati, qui audiunt verbum Dei et custodiunt illud.

And he answered, Shall we not say, Blessed are those who hear the word of God, and keep it?

And the multitudes running together, he began to say: This generation is a wicked generation: it asketh a sign, and a sign shall not be given it, but the sign of Jonas the prophet.

Turbis autem concurrentibus cœpit dicere: Generatio hæc, generatio nequam est: signum quærit, et signum non dabitur ei, nisi signum Jonæ prophetæ.

The multitudes gathered round him, and he began speaking to them thus; This is a wicked generation; it asks for a sign, and the only sign that will be given to it is the sign of the prophet Jonas.

For as Jonas was a sign to the Ninivites; so shall the Son of man also be to this generation.

Nam sicut fuit Jonas signum Ninivitis, ita erit et Filius hominis generationi isti.

Jonas was the sign given to the men of Nineve; the sign given to this generation will be the Son of Man.

The queen of the south shall rise in the judgment with the men of this generation, and shall condemn them: because she came from the ends of the earth to hear the wisdom of Solomon; and behold more than Solomon here.

Regina austri surget in judicio cum viris generationis hujus, et condemnabit illos: quia venit a finibus terræ audire sapientiam Salomonis: et ecce plus quam Salomon hic.

The queen of the south will rise up with the men of this generation at the judgement, and will leave them without excuse; for she came from the ends of the earth to hear the wisdom of Solomon, and behold, a greater than Solomon is here.

The men of Ninive shall rise in the judgment with this generation, and shall condemn it; because they did penance at the preaching of Jonas; and behold more than Jonas here.

Viri Ninivitæ surgent in judicio cum generatione hac, et condemnabunt illam: quia pœnitentiam egerunt ad prædicationem Jonæ, et ecce plus quam Jonas hic.

The men of Nineve will rise up with this generation at the judgement, and will leave it without excuse; for they did penance when Jonas preached to them, and behold, a greater than Jonas is here.

No man lighteth a candle, and putteth it in a hidden place, nor under a bushel; but upon a candlestick, that they that come in, may see the light.

Nemo lucernam accendit, et in abscondito ponit, neque sub modio: sed supra candelabrum, ut qui ingrediuntur, lumen videant.

Nobody lights a lamp, and then puts it away in a cellar or under a bushel measure; it is put on the lamp-stand, so that its light may be seen by all who come in.

The light of thy body is thy eye. If thy eye be single, thy whole body will be lightsome: but if it be evil, thy body also will be darksome.

Lucerna corporis tui est oculus tuus. Si oculus tuus fuerit simplex, totum corpus tuum lucidum erit: si autem nequam fuerit, etiam corpus tuum tenebrosum erit.

Thy body has the eye for its lamp; and if thy eye is clear, the whole of thy body will be lit up; when it is diseased, the whole of thy body will be in darkness.

Take heed therefore, that the light which is in thee, be not darkness.

Vide ergo ne lumen quod in te est, tenebræ sint.

Take good care then, that this principle of light which is in thee is light, not darkness;

If then thy whole body be lightsome, having no part of darkness; the whole shall be lightsome; and as a bright lamp, shall enlighten thee.

Si ergo corpus tuum totum lucidum fuerit, non habens aliquam partem tenebrarum, erit lucidum totum, et sicut lucerna fulgoris illuminabit te.

then, if thy whole body is in the light, with no part of it in darkness, it will all be lit up as if by a bright lamp enlightening thee.

And as he was speaking, a certain Pharisee prayed him, that he would dine with him. And he going in, sat down to eat.

Et cum loqueretur, rogavit illum quidam pharisæus ut pranderet apud se. Et ingressus recubuit.

At the time when he said this, one of the Pharisees invited him to his house for the mid-day meal; so he went in and sat down at table;

And the Pharisee began to say, thinking within himself, why he was not washed before dinner.

Pharisæus autem cœpit intra se reputans dicere, quare non baptizatus esset ante prandium.

the Pharisee meanwhile was inwardly surmising, why he had not washed before his meal.

And the Lord said to him: Now you Pharisees make clean the outside of the cup and of the platter; but your inside is full of rapine and iniquity.

Et ait Dominus ad illum: Nunc vos pharisæi, quod deforis est calicis et catini, mundatis: quod autem intus est vestrum, plenum est rapina et iniquitate.

And the Lord said to him, You Pharisees are content to cleanse the outward part of cup and dish, while all within is running with avarice and wickedness.

Ye fools, did not he that made that which is without, make also that which is within?

Stulti! nonne qui fecit quod deforis est, etiam id quod deintus est fecit?

Fools, did not he who made the outward part make the inward too?

But yet that which remaineth, give alms; and behold, all things are clean unto you.

Verumtamen quod superest, date eleemosynam: et ecce omnia munda sunt vobis.

Nay, you should give alms out of the store you have, and at once all that is yours becomes clean.

But woe to you, Pharisees, because you tithe mint and rue and every herb; and pass over judgment, and the charity of God. Now these things you ought to have done, and not to leave the other undone.

Sed væ vobis, pharisæis, quia decimatis mentham, et rutam, et omne olus, et præteritis judicium et caritatem Dei: hæc autem oportuit facere, et illa non omittere.

Woe upon you, you Pharisees, that will award God his tithe, though it be of mint or rue or whatever herb you will, and leave on one side justice and the love of God; you do ill to forget one duty while you perform the other.

Woe to you, Pharisees, because you love the uppermost seats in the synagogues, and salutations in the marketplace.

Væ vobis, pharisæis, quia diligitis primas cathedras in synagogis, et salutationes in foro.

Woe upon you, you Pharisees, for loving the first seats in the synagogues, and to have your hands kissed in the market-place;

Woe to you, because you are as sepulchres that appear not, and men that walk over are not aware.

Væ vobis, quia estis ut monumenta, quæ non apparent, et homines ambulantes supra, nesciunt.

woe upon you, that are like hidden tombs which men walk over without knowing it.

And one of the lawyers answering, saith to him: Master, in saying these things, thou reproachest us also.

Respondens autem quidam ex legisperitis, ait illi: Magister, hæc dicens etiam contumeliam nobis facis.

And here one of the lawyers answered him; Master, he said, in speaking thus thou art bringing us too into contempt.

But he said: Woe to you lawyers also, because you load men with burdens which they cannot bear, and you yourselves touch not the packs with one of your fingers.

At ille ait: Et vobis legisperitis væ: quia oneratis homines oneribus, quæ portare non possunt, et ipsi uno digito vestro non tangitis sarcinas.

And he said, Woe upon you too, you lawyers, for loading men with packs too heavy to be borne, packs that you yourselves will not touch with one finger.

Woe to you who build the monuments of the prophets: and your fathers killed them.

Væ vobis, qui ædificatis monumenta prophetarum: patres autem vestri occiderunt illos.

Woe upon you, for building up the tombs of the prophets, the same prophets who were murdered by your fathers;

Truly you bear witness that you consent to the doings of your fathers: for they indeed killed them, and you build their sepulchres.

Profecto testificamini quod consentitis operibus patrum vestrorum: quoniam ipsi quidem eos occiderunt, vos autem ædificatis eorum sepulchra.

sure witness that you approve what your fathers did, since you build tombs for the men they murdered.

For this cause also the wisdom of God said: I will send to them prophets and apostles; and some of them they will kill and persecute.

Propterea et sapientia Dei dixit: Mittam ad illos prophetas, et apostolos, et ex illis occident, et persequentur:

Whereupon the wisdom of God warns you, I will send my prophets and my apostles to them, and there will be some they will kill and persecute;

That the blood of all the prophets which was shed from the foundation of the world, may be required of this generation,

ut inquiratur sanguis omnium prophetarum, qui effusus est a constitutione mundi a generatione ista,

so they will be answerable for all the blood of prophets that has been shed since the beginning of the world,

From the blood of Abel unto the blood of Zacharias, who was slain between the altar and the temple: Yea I say to you, It shall be required of this generation.

a sanguine Abel, usque ad sanguinem Zachariæ, qui periit inter altare et ædem. Ita dico vobis, requiretur ab hac generatione.

from the blood of Abel to the blood of Zacharias, who was killed between the altar and the temple; yes, I tell you, this generation will be held answerable for it.

Woe to you lawyers, for you have taken away the key of knowledge: you yourselves have not entered in, and those that were entering in, you have hindered.

Væ vobis, legisperitis, quia tulistis clavem scientiæ: ipsi non introistis, et eos qui introibant, prohibuistis.

Woe upon you, you lawyers, for taking away with you the key of knowledge; you have neither entered yourselves, nor let others enter when they would.

And as he was saying these things to them, the Pharisees and the lawyers began violently to urge him, and to oppress his mouth about many things,

Cum autem hæc ad illos diceret, cœperunt pharisæi et legisperiti graviter insistere, et os ejus opprimere de multis,

As he said all this to them, the scribes and Pharisees resolved to hunt him down mercilessly and to browbeat him with a multitude of questions.

Lying in wait for him, and seeking to catch something from his mouth, that they might accuse him.

insidiantes ei, et quærentes aliquid capere de ore ejus, ut accusarent eum.

Thus they lay in wait for him, hoping to catch some word from his lips which would give them ground of accusation against him.