And it came to pass on the second first sabbath, that as he went through the corn fields, his disciples plucked the ears, and did eat, rubbing them in their hands.

Factum est autem in sabbato secundo, primo, cum transiret per sata, vellebant discipuli ejus spicas, et manducabant confricantes manibus.

It happened that on the next sabbath but one he was walking through the corn-fields; and his disciples were plucking the ears of corn and eating them, rubbing them between their hands.

And some of the Pharisees said to them: Why do you that which is not lawful on the sabbath days?

Quidam autem pharisæorum, dicebant illis: Quid facitis quod non licet in sabbatis?

And some of the Pharisees said to them, Why are you doing what it is not lawful to do on the sabbath?

And Jesus answering them, said: Have you not read so much as this, what David did, when himself was hungry, and they that were with him:

Et respondens Jesus ad eos, dixit: Nec hoc legistis quod fecit David, cum esurisset ipse, et qui cum illo erant?

Whereupon Jesus answered them, Why, have you never read of what David did, when he and his followers were hungry?

How he went into the house of God, and took and ate the bread of proposition, and gave to them that were with him, which is not lawful to eat but only for the priests?

quomodo intravit in domum Dei, et panes propositionis sumpsit, et manducavit, et dedit his qui cum ipso erant: quos non licet manducare nisi tantum sacerdotibus?

How he went into the tabernacle, and ate the loaves set forth there before God, and gave them to his followers, although it is not lawful for anyone except the priests to eat them?

And he said to them: The Son of man is Lord also of the sabbath.

Et dicebat illis: Quia dominus est Filius hominis etiam sabbati.

And he told them, The Son of Man has even the sabbath at his disposal.

And it came to pass also on another sabbath, that he entered into the synagogue, and taught. And there was a man, whose right hand was withered.

Factum est autem in alio sabbato, ut intraret in synagogam, et doceret. Et erat ibi homo, et manus ejus dextra erat arida.

And on another sabbath day it happened that he went into the synagogue to teach, when there was a man there who had his right hand withered.

And the scribes and Pharisees watched if he would heal on the sabbath; that they might find an accusation against him.

Observabant autem scribæ et pharisæi si in sabbato curaret, ut invenirent unde accusarent eum.

The scribes and Pharisees were watching him, to see whether he would restore health on the sabbath, so that they might have a charge to bring against him.

But he knew their thoughts; and said to the man who had the withered hand: Arise, and stand forth in the midst. And rising he stood forth.

Ipse vero sciebat cogitationes eorum: et ait homini qui habebat manum aridam: Surge, et sta in medium. Et surgens stetit.

He knew their secret thoughts, and said to the man who had his hand withered, Rise up, and come forward; whereupon he rose to his feet.

Then Jesus said to them: I ask you, if it be lawful on the sabbath days to do good, or to do evil; to save life, or to destroy?

Ait autem ad illos Jesus: Interrogo vos si licet sabbatis benefacere, an male: animam salvam facere, an perdere?

Then Jesus said to them, I have a question to ask you; which is right, to do good on the sabbath day, or to do harm? To save life, or to make away with it?

And looking round about on them all, he said to the man: Stretch forth thy hand. And he stretched it forth: and his hand was restored.

Et circumspectis omnibus dixit homini: Extende manum tuam. Et extendit: et restituta est manus ejus.

And he looked round on them all, and said to him, Stretch out thy hand. And he did so, and his hand was restored to him.

And they were filled with madness; and they talked one with another, what they might do to Jesus.

Ipsi autem repleti sunt insipientia, et colloquebantur ad invicem, quidnam facerent Jesu.

And they were overcome with fury, debating with one another what they could do to Jesus.

And it came to pass in those days, that he went out into a mountain to pray, and he passed the whole night in the prayer of God.

Factum est autem in illis diebus, exiit in montem orare, et erat pernoctans in oratione Dei.

It was at this time that he went out on to the mountain-side, and passed the whole night offering prayer to God,

And when day was come, he called unto him his disciples; and he chose twelve of them (whom also he named apostles):

Et cum dies factus esset, vocavit discipulos suos: et elegit duodecim ex ipsis (quos et apostolos nominavit):

and when day dawned, he called his disciples to him, choosing out twelve of them; these he called his apostles.

Simon, whom he surnamed Peter, and Andrew his brother, James and John, Philip and Bartholomew,

Simonem, quem cognominavit Petrum, et Andream fratrem ejus, Jacobum, et Joannem, Philippum, et Bartholomæum,

Their names were, Simon, whom he also called Peter, his brother Andrew, James and John, Philip and Bartholomew,

Matthew and Thomas, James the son of Alpheus, and Simon who is called Zelotes,

Matthæum, et Thomam, Jacobum Alphæi, et Simonem, qui vocatur Zelotes,

Matthew and Thomas, James the son of Alphaeus, and Simon who is called the Zealot,

And Jude, the brother of James, and Judas Iscariot, who was the traitor.

et Judam Jacobi, et Judam Iscariotem, qui fuit proditor.

Jude the brother of James, and Judas Iscariot, the man who turned traitor.

And coming down with them, he stood in a plain place, and the company of his disciples, and a very great multitude of people from all Judea and Jerusalem, and the sea coast both of Tyre and Sidon,

Et descendens cum illis, stetit in loco campestri, et turba discipulorum ejus, et multitudo copiosa plebis ab omni Judæa, et Jerusalem, et maritima, et Tyri, et Sidonis,

With them he went down and stood on a level place; a multitude of his disciples was there, and a great gathering of the people from all Judaea, and Jerusalem, and the sea-coast of Tyre and Sidon.

Who were come to hear him, and to be healed of their diseases. And they that were troubled with unclean spirits, were cured.

qui venerant ut audirent eum, et sanarentur a languoribus suis. Et qui vexabantur a spiritibus immundis, curabantur.

These had come there to listen to him, and to be healed of their diseases; and those who were troubled by unclean spirits were also cured;

And all the multitude sought to touch him, for virtue went out from him, and healed all.

Et omnis turba quærebat eum tangere: quia virtus de illo exibat, et sanabat omnes.

so that all the multitude was eager to touch him, because power went out from him, and healed them all.

And he, lifting up his eyes on his disciples, said: Blessed are ye poor, for yours is the kingdom of God.

Et ipse elevatis oculis in discipulis suis, dicebat: Beati pauperes, quia vestrum est regnum Dei.

Then he lifted up his eyes towards his disciples, and said; Blessed are you who are poor; the kingdom of God is yours.

Blessed are ye that hunger now: for you shall be filled. Blessed are ye that weep now: for you shall laugh.

Beati qui nunc esuritis, quia saturabimini. Beati qui nunc fletis, quia ridebitis.

Blessed are you who are hungry now; you will have your fill. Blessed are you who weep now; you will laugh for joy.

Blessed shall you be when men shall hate you, and when they shall separate you, and shall reproach you, and cast out your name as evil, for the Son of man’s sake.

Beati eritis cum vos oderint homines, et cum separaverint vos, et exprobraverint, et ejicerint nomen vestrum tamquam malum propter Filium hominis.

Blessed are you, when men hate you and cast you off and revile you, when they reject your name as something evil, for the Son of Man’s sake.

Be glad in that day and rejoice; for behold, your reward is great in heaven. For according to these things did their fathers to the prophets.

Gaudete in illa die, et exsultate: ecce enim merces vestra multa est in cælo: secundum hæc enim faciebant prophetis patres eorum.

When that day comes, rejoice and exult over it; for behold, a rich reward awaits you in heaven; their fathers treated the prophets no better.

But woe to you that are rich: for you have your consolation.

Verumtamen væ vobis divitibus, quia habetis consolationem vestram.

But woe upon you who are rich; you have your comfort already.

Woe to you that are filled: for you shall hunger. Woe to you that now laugh: for you shall mourn and weep.

Væ vobis, qui saturati estis: quia esurietis. Væ vobis, qui ridetis nunc: quia lugebitis et flebitis.

Woe upon you who are filled full; you shall be hungry. Woe upon you who laugh now; you shall mourn and weep.

Woe to you when men shall bless you: for according to these things did their fathers to the false prophets.

Væ cum benedixerint vobis homines: secundum hæc enim faciebant pseudoprophetis patres eorum.

Woe upon you, when all men speak well of you; their fathers treated the false prophets no worse.

But I say to you that hear: Love your enemies, do good to them that hate you.

Sed vobis dico, qui auditis: diligite inimicos vestros, benefacite his qui oderunt vos.

And now I say to you who are listening to me, Love your enemies, do good to those who hate you;

Bless them that curse you, and pray for them that calumniate you.

Benedicite maledicentibus vobis, et orate pro calumniantibus vos.

bless those who curse you, and pray for those who treat you insultingly.

And to him that striketh thee on the one cheek, offer also the other. And him that taketh away from thee thy cloak, forbid not to take thy coat also.

Et qui te percutit in maxillam, præbe et alteram. Et ab eo qui aufert tibi vestimentum, etiam tunicam noli prohibere.

If a man strikes thee on the cheek, offer him the other cheek too; if a man would take away thy cloak, do not grudge him thy coat along with it.

Give to every one that asketh thee, and of him that taketh away thy goods, ask them not again.

Omni autem petenti te, tribue: et qui aufert quæ tua sunt, ne repetas.

Give to every man who asks, and if a man takes what is thine, do not ask him to restore it.

And as you would that men should do to you, do you also to them in like manner.

Et prout vultis ut faciant vobis homines, et vos facite illis similiter.

As you would have men treat you, you are to treat them; no otherwise.

And if you love them that love you, what thanks are to you? for sinners also love those that love them.

Et si diligitis eos qui vos diligunt, quæ vobis est gratia? nam et peccatores diligentes se diligunt.

Why, what credit is it to you, if you love those who love you? Even sinners love those who love them.

And if you do good to them who do good to you, what thanks are to you? for sinners also do this.

Et si benefeceritis his qui vobis benefaciunt, quæ vobis est gratia? siquidem et peccatores hoc faciunt.

What credit is it to you, if you do good to those who do good to you? Even sinners do as much.

And if you lend to them of whom you hope to receive, what thanks are to you? for sinners also lend to sinners, for to receive as much.

Et si mutuum dederitis his a quibus speratis recipere, quæ gratia est vobis? nam et peccatores peccatoribus fœnerantur, ut recipiant æqualia.

What credit is it to you, if you lend to those from whom you expect repayment? Even sinners lend to sinners, to receive as much in exchange.

But love ye your enemies: do good, and lend, hoping for nothing thereby: and your reward shall be great, and you shall be the sons of the Highest; for he is kind to the unthankful, and to the evil.

Verumtamen diligite inimicos vestros: benefacite, et mutuum date, nihil inde sperantes: et erit merces vestra multa, et eritis filii Altissimi, quia ipse benignus est super ingratos et malos.

No, it is your enemies you must love, and do them good, and lend to them, without any hope of return; then your reward will be a rich one, and you will be true sons of the most High, generous like him towards the thankless and unjust.

Be ye therefore merciful, as your Father also is merciful.

Estote ergo misericordes sicut et Pater vester misericors est.

Be merciful, then, as your Father is merciful.

Judge not, and you shall not be judged. Condemn not, and you shall not be condemned. Forgive, and you shall be forgiven.

Nolite judicare, et non judicabimini: nolite condemnare, et non condemnabimini. Dimitte, et dimittemini.

Judge nobody, and you will not be judged; condemn nobody, and you will not be condemned; forgive, and you will be forgiven.

Give, and it shall be given to you: good measure and pressed down and shaken together and running over shall they give into your bosom. For with the same measure that you shall mete withal, it shall be measured to you again.

Date, et dabitur vobis: mensuram bonam, et confertam, et coagitatam, et supereffluentem dabunt in sinum vestrum. Eadem quippe mensura, qua mensi fueritis, remetietur vobis.

Give, and gifts will be yours; good measure, pressed down and shaken up and running over, will be poured into your lap; the measure you award to others is the measure that will be awarded to you.

And he spoke also to them a similitude: Can the blind lead the blind? do they not both fall into the ditch?

Dicebat autem illis et similitudinem: Numquid potest cæcus cæcum ducere? nonne ambo in foveam cadunt?

And he told them this parable, Can one blind man lead another? Will not both fall into the ditch together?

The disciple is not above his master: but every one shall be perfect, if he be as his master.

Non est discipulus super magistrum: perfectus autem omnis erit, si sit sicut magister ejus.

A disciple is no better than his master; he will be fully perfect if he is as his master is.

And why seest thou the mote in thy brother’s eye: but the beam that is in thy own eye thou considerest not?

Quid autem vides festucam in oculo fratris tui, trabem autem, quæ in oculo tuo est, non consideras?

How is it that thou canst see the speck of dust which is in thy brother’s eye, and art not aware of the beam which is in thy own?

Or how canst thou say to thy brother: Brother, let me pull the mote out of thy eye, when thou thyself seest not the beam in thy own eye? Hypocrite, cast first the beam out of thy own eye; and then shalt thou see clearly to take out the mote from thy brother’s eye.

aut quomodo potes dicere fratri tuo: Frater, sine ejiciam festucam de oculo tuo: ipse in oculo tuo trabem non videns? Hypocrita, ejice primum trabem de oculo tuo: et tunc perspicies ut educas festucam de oculo fratris tui.

By what right wilt thou say to thy brother, Brother, let me rid thy eye of that speck, when thou canst not see the beam that is in thy own? Thou hypocrite, take the beam out of thy own eye first, and so thou shalt have clear sight to rid thy brother’s of the speck.

For there is no good tree that bringeth forth evil fruit; nor an evil tree that bringeth forth good fruit.

Non est enim arbor bona, quæ facit fructus malos: neque arbor mala, faciens fructum bonum.

There is no sound tree that will yield withered fruit, no withered tree that will yield sound fruit.

For every tree is known by its fruit. For men do not gather figs from thorns; nor from a bramble bush do they gather the grape.

Unaquæque enim arbor de fructu suo cognoscitur. Neque enim de spinis colligunt ficus: neque de rubo vindemiant uvam.

Each tree is known by its proper fruit; figs are not plucked from thorns, nor grapes gathered from brier bushes.

A good man out of the good treasure of his heart bringeth forth that which is good: and an evil man out of the evil treasure bringeth forth that which is evil. For out of the abundance of the heart the mouth speaketh.

Bonus homo de bono thesauro cordis sui profert bonum: et malus homo de malo thesauro profert malum. Ex abundantia enim cordis os loquitur.

A good man utters what is good from his heart’s store of goodness; the wicked man, from his heart’s store of wickedness, can utter nothing but what is evil; it is from the heart’s overflow that the mouth speaks.

And why call you me, Lord, Lord; and do not the things which I say?

Quid autem vocatis me Domine, Domine: et non facitis quæ dico?

How is it that you call me, Master, Master, and will not do what I bid you?

Every one that cometh to me, and heareth my words, and doth them, I will shew you to whom he is like.

Omnis qui venit ad me, et audit sermones meos, et facit eos, ostendam vobis cui similis sit:

If anyone comes to me and listens to my commandments and carries them out, I will tell you what he is like;

He is like to a man building a house, who digged deep, and laid the foundation upon a rock. And when a flood came, the stream beat vehemently upon that house, and it could not shake it; for it was founded on a rock.

similis est homini ædificanti domum, qui fodit in altum, et posuit fundamentum super petram: inundatione autem facta, illisum est flumen domui illi, et non potuit eam movere: fundata enim erat super petram.

he is like a man that would build a house, who dug, dug deep, and laid his foundation on rock. Then a flood came, and the river broke upon that house, but could not stir it; it was founded upon rock.

But he that heareth, and doth not, is like to a man building his house upon the earth without a foundation: against which the stream beat vehemently, and immediately it fell, and the ruin of that house was great.

Qui autem audit, et non facit, similis est homini ædificanti domum suam super terram sine fundamento: in quam illisus est fluvius, et continuo cecidit: et facta est ruina domus illius magna.

But the man who listens to what I say and does not carry it out is like a man who built his house in the earth without foundation; when the river broke upon it, it fell at once, and great was that house’s ruin.