Entry of Christ into Jerusalem
Master of San Baudelio de Berlanga
ca. 1125
fresco mounted on canvas
70 3/4 x 121 in
Indianapolis Museum of Art
Posted on 04/04/2020 8:15:38 PM PDT by Salvation
When Jesus and the disciples drew near Jerusalem
and came to Bethphage on the Mount of Olives,
Jesus sent two disciples, saying to them,
“Go into the village opposite you,
and immediately you will find an ass tethered,
and a colt with her.
Untie them and bring them here to me.
And if anyone should say anything to you, reply,
‘The master has need of them.’
Then he will send them at once.”
This happened so that what had been spoken through the prophet
might be fulfilled:
Say to daughter Zion,
“Behold, your king comes to you,
meek and riding on an ass,
and on a colt, the foal of a beast of burden.”
The disciples went and did as Jesus had ordered them.
They brought the ass and the colt and laid their cloaks over them,
and he sat upon them.
The very large crowd spread their cloaks on the road,
while others cut branches from the trees
and strewed them on the road.
The crowds preceding him and those following
kept crying out and saying:
“Hosanna to the Son of David;
blessed is the he who comes in the name of the Lord;
hosanna in the highest.”
And when he entered Jerusalem
the whole city was shaken and asked, “Who is this?”
And the crowds replied,
“This is Jesus the prophet, from Nazareth in Galilee.”
The Lord GOD has given me
a well-trained tongue,
that I might know how to speak to the weary
a word that will rouse them.
Morning after morning
he opens my ear that I may hear;
and I have not rebelled,
have not turned back.
I gave my back to those who beat me,
my cheeks to those who plucked my beard;
my face I did not shield
from buffets and spitting.
The Lord GOD is my help,
therefore I am not disgraced;
I have set my face like flint,
knowing that I shall not be put to shame.
One of the Twelve, who was called Judas Iscariot,
went to the chief priests and said,
“What are you willing to give me
if I hand him over to you?”
They paid him thirty pieces of silver,
and from that time on he looked for an opportunity
to hand him over.
On the first day of the Feast of Unleavened Bread,
the disciples approached Jesus and said,
“Where do you want us to prepare
for you to eat the Passover?”
He said,
“Go into the city to a certain man and tell him,
‘The teacher says, “My appointed time draws near;
in your house I shall celebrate the Passover with my disciples.”’”
The disciples then did as Jesus had ordered,
and prepared the Passover.
When it was evening,
he reclined at table with the Twelve.
And while they were eating, he said,
“Amen, I say to you, one of you will betray me.”
Deeply distressed at this,
they began to say to him one after another,
“Surely it is not I, Lord?”
He said in reply,
“He who has dipped his hand into the dish with me
is the one who will betray me.
The Son of Man indeed goes, as it is written of him,
but woe to that man by whom the Son of Man is betrayed.
It would be better for that man if he had never been born.”
Then Judas, his betrayer, said in reply,
“Surely it is not I, Rabbi?”
He answered, “You have said so.”
While they were eating,
Jesus took bread, said the blessing,
broke it, and giving it to his disciples said,
“Take and eat; this is my body.”
Then he took a cup, gave thanks, and gave it to them, saying,
“Drink from it, all of you,
for this is my blood of the covenant,
which will be shed on behalf of many
for the forgiveness of sins.
I tell you, from now on I shall not drink this fruit of the vine
until the day when I drink it with you new
in the kingdom of my Father.”
Then, after singing a hymn,
they went out to the Mount of Olives.
Then Jesus said to them,
“This night all of you will have your faith in me shaken,
for it is written:
I will strike the shepherd,
and the sheep of the flock will be dispersed;
but after I have been raised up,
I shall go before you to Galilee.”
Peter said to him in reply,
“Though all may have their faith in you shaken,
mine will never be.”
Jesus said to him,
“Amen, I say to you,
this very night before the cock crows,
you will deny me three times.”
Peter said to him,
“Even though I should have to die with you,
I will not deny you.”
And all the disciples spoke likewise.
Then Jesus came with them to a place called Gethsemane,
and he said to his disciples,
“Sit here while I go over there and pray.”
He took along Peter and the two sons of Zebedee,
and began to feel sorrow and distress.
Then he said to them,
“My soul is sorrowful even to death.
Remain here and keep watch with me.”
He advanced a little and fell prostrate in prayer, saying,
“My Father, if it is possible,
let this cup pass from me;
yet, not as I will, but as you will.”
When he returned to his disciples he found them asleep.
He said to Peter,
“So you could not keep watch with me for one hour?
Watch and pray that you may not undergo the test.
The spirit is willing, but the flesh is weak.”
Withdrawing a second time, he prayed again,
“My Father, if it is not possible that this cup pass
without my drinking it, your will be done!”
Then he returned once more and found them asleep,
for they could not keep their eyes open.
He left them and withdrew again and prayed a third time,
saying the same thing again.
Then he returned to his disciples and said to them,
“Are you still sleeping and taking your rest?
Behold, the hour is at hand
when the Son of Man is to be handed over to sinners.
Get up, let us go.
Look, my betrayer is at hand.”
While he was still speaking,
Judas, one of the Twelve, arrived,
accompanied by a large crowd, with swords and clubs,
who had come from the chief priests and the elders
of the people.
His betrayer had arranged a sign with them, saying,
“The man I shall kiss is the one; arrest him.”
Immediately he went over to Jesus and said,
“Hail, Rabbi!” and he kissed him.
Jesus answered him,
“Friend, do what you have come for.”
Then stepping forward they laid hands on Jesus and arrested him.
And behold, one of those who accompanied Jesus
put his hand to his sword, drew it,
and struck the high priest’s servant, cutting off his ear.
Then Jesus said to him,
“Put your sword back into its sheath,
for all who take the sword will perish by the sword.
Do you think that I cannot call upon my Father
and he will not provide me at this moment
with more than twelve legions of angels?
But then how would the Scriptures be fulfilled
which say that it must come to pass in this way?”
At that hour Jesus said to the crowds,
“Have you come out as against a robber,
with swords and clubs to seize me?
Day after day I sat teaching in the temple area,
yet you did not arrest me.
But all this has come to pass
that the writings of the prophets may be fulfilled.”
Then all the disciples left him and fled.
Those who had arrested Jesus led him away
to Caiaphas the high priest,
where the scribes and the elders were assembled.
Peter was following him at a distance
as far as the high priest’s courtyard,
and going inside he sat down with the servants
to see the outcome.
The chief priests and the entire Sanhedrin
kept trying to obtain false testimony against Jesus
in order to put him to death,
but they found none,
though many false witnesses came forward.
Finally two came forward who stated,
“This man said, ‘I can destroy the temple of God
and within three days rebuild it.’”
The high priest rose and addressed him,
“Have you no answer?
What are these men testifying against you?”
But Jesus was silent.
Then the high priest said to him,
“I order you to tell us under oath before the living God
whether you are the Christ, the Son of God.”
Jesus said to him in reply,
“You have said so.
But I tell you:
From now on you will see ‘the Son of Man
seated at the right hand of the Power’
and ‘coming on the clouds of heaven.’”
Then the high priest tore his robes and said,
“He has blasphemed!
What further need have we of witnesses?
You have now heard the blasphemy;
what is your opinion?”
They said in reply,
“He deserves to die!”
Then they spat in his face and struck him,
while some slapped him, saying,
“Prophesy for us, Christ: who is it that struck you?”
Now Peter was sitting outside in the courtyard.
One of the maids came over to him and said,
“You too were with Jesus the Galilean.”
But he denied it in front of everyone, saying,
“I do not know what you are talking about!”
As he went out to the gate, another girl saw him
and said to those who were there,
“This man was with Jesus the Nazorean.”
Again he denied it with an oath,
“I do not know the man!”
A little later the bystanders came over and said to Peter,
“Surely you too are one of them;
even your speech gives you away.”
At that he began to curse and to swear,
“I do not know the man.”
And immediately a cock crowed.
Then Peter remembered the word that Jesus had spoken:
“Before the cock crows you will deny me three times.”
He went out and began to weep bitterly.
When it was morning,
all the chief priests and the elders of the people
took counsel against Jesus to put him to death.
They bound him, led him away,
and handed him over to Pilate, the governor.
Then Judas, his betrayer, seeing that Jesus had been condemned,
deeply regretted what he had done.
He returned the thirty pieces of silver
to the chief priests and elders, saying,
“I have sinned in betraying innocent blood.”
They said,
“What is that to us?
Look to it yourself.”
Flinging the money into the temple,
he departed and went off and hanged himself.
The chief priests gathered up the money, but said,
“It is not lawful to deposit this in the temple treasury,
for it is the price of blood.”
After consultation, they used it to buy the potter’s field
as a burial place for foreigners.
That is why that field even today is called the Field of Blood.
Then was fulfilled what had been said through Jeremiah
the prophet,
And they took the thirty pieces of silver,
the value of a man with a price on his head,
a price set by some of the Israelites,
and they paid it out for the potter’s field
just as the Lord had commanded me.
Now Jesus stood before the governor, and he questioned him,
“Are you the king of the Jews?”
Jesus said, “You say so.”
And when he was accused by the chief priests and elders,
he made no answer.
Then Pilate said to him,
“Do you not hear how many things they are testifying against you?”
But he did not answer him one word,
so that the governor was greatly amazed.
Now on the occasion of the feast
the governor was accustomed to release to the crowd
one prisoner whom they wished.
And at that time they had a notorious prisoner called Barabbas.
So when they had assembled, Pilate said to them,
“Which one do you want me to release to you,
Barabbas, or Jesus called Christ?”
For he knew that it was out of envy
that they had handed him over.
While he was still seated on the bench,
his wife sent him a message,
“Have nothing to do with that righteous man.
I suffered much in a dream today because of him.”
The chief priests and the elders persuaded the crowds
to ask for Barabbas but to destroy Jesus.
The governor said to them in reply,
“Which of the two do you want me to release to you?”
They answered, ABarabbas!”
Pilate said to them,
“Then what shall I do with Jesus called Christ?”
They all said,
“Let him be crucified!”
But he said,
“Why? What evil has he done?”
They only shouted the louder,
“Let him be crucified!”
When Pilate saw that he was not succeeding at all,
but that a riot was breaking out instead,
he took water and washed his hands in the sight of the crowd,
saying, “I am innocent of this man’s blood.
Look to it yourselves.”
And the whole people said in reply,
“His blood be upon us and upon our children.”
Then he released Barabbas to them,
but after he had Jesus scourged,
he handed him over to be crucified.
Then the soldiers of the governor took Jesus inside the praetorium
and gathered the whole cohort around him.
They stripped off his clothes
and threw a scarlet military cloak about him.
Weaving a crown out of thorns, they placed it on his head,
and a reed in his right hand.
And kneeling before him, they mocked him, saying,
“Hail, King of the Jews!”
They spat upon him and took the reed
and kept striking him on the head.
And when they had mocked him,
they stripped him of the cloak,
dressed him in his own clothes,
and led him off to crucify him.
As they were going out, they met a Cyrenian named Simon;
this man they pressed into service
to carry his cross.
And when they came to a place called Golgotha
¬—which means Place of the Skull —,
they gave Jesus wine to drink mixed with gall.
But when he had tasted it, he refused to drink.
After they had crucified him,
they divided his garments by casting lots;
then they sat down and kept watch over him there.
And they placed over his head the written charge against him:
This is Jesus, the King of the Jews.
Two revolutionaries were crucified with him,
one on his right and the other on his left.
Those passing by reviled him, shaking their heads and saying,
“You who would destroy the temple and rebuild it in three days,
save yourself, if you are the Son of God,
and come down from the cross!”
Likewise the chief priests with the scribes and elders mocked him and said,
“He saved others; he cannot save himself.
So he is the king of Israel!
Let him come down from the cross now,
and we will believe in him.
He trusted in God;
let him deliver him now if he wants him.
For he said, ‘I am the Son of God.’”
The revolutionaries who were crucified with him
also kept abusing him in the same way.
From noon onward, darkness came over the whole land
until three in the afternoon.
And about three o’clock Jesus cried out in a loud voice,
“Eli, Eli, lema sabachthani?”
which means, “My God, my God, why have you forsaken me?”
Some of the bystanders who heard it said,
“This one is calling for Elijah.”
Immediately one of them ran to get a sponge;
he soaked it in wine, and putting it on a reed,
gave it to him to drink.
But the rest said,
“Wait, let us see if Elijah comes to save him.”
But Jesus cried out again in a loud voice,
and gave up his spirit.
And behold, the veil of the sanctuary
was torn in two from top to bottom.
The earth quaked, rocks were split, tombs were opened,
and the bodies of many saints who had fallen asleep were raised.
And coming forth from their tombs after his resurrection,
they entered the holy city and appeared to many.
The centurion and the men with him who were keeping watch over Jesus
feared greatly when they saw the earthquake
and all that was happening, and they said,
“ATruly, this was the Son of God!”
There were many women there, looking on from a distance,
who had followed Jesus from Galilee, ministering to him.
Among them were Mary Magdalene and Mary the mother of James and Joseph,
and the mother of the sons of Zebedee.
When it was evening,
there came a rich man from Arimathea named Joseph,
who was himself a disciple of Jesus.
He went to Pilate and asked for the body of Jesus;
then Pilate ordered it to be handed over.
Taking the body, Joseph wrapped it in clean linen
and laid it in his new tomb that he had hewn in the rock.
Then he rolled a huge stone across the entrance to the tomb
and departed.
But Mary Magdalene and the other Mary
remained sitting there, facing the tomb.
The next day, the one following the day of preparation,
the chief priests and the Pharisees
gathered before Pilate and said,
“Sir, we remember that this impostor while still alive said,
‘After three days I will be raised up.’
Give orders, then, that the grave be secured until the third day,
lest his disciples come and steal him and say to the people,
‘He has been raised from the dead.’
This last imposture would be worse than the first.”
Pilate said to them,
“The guard is yours;
go, secure it as best you can.”
So they went and secured the tomb
by fixing a seal to the stone and setting the guard.
or
Jesus stood before the governor, Pontius Pilate, who questioned him,
“Are you the king of the Jews?”
Jesus said, “You say so.”
And when he was accused by the chief priests and elders,
he made no answer.
Then Pilate said to him,
“Do you not hear how many things they are testifying against you?”
But he did not answer him one word,
so that the governor was greatly amazed.
Now on the occasion of the feast
the governor was accustomed to release to the crowd
one prisoner whom they wished.
And at that time they had a notorious prisoner called Barabbas.
So when they had assembled, Pilate said to them,
“Which one do you want me to release to you,
Barabbas, or Jesus called Christ?”
For he knew that it was out of envy
that they had handed him over.
While he was still seated on the bench,
his wife sent him a message,
“Have nothing to do with that righteous man.
I suffered much in a dream today because of him.”
The chief priests and the elders persuaded the crowds
to ask for Barabbas but to destroy Jesus.
The governor said to them in reply,
“Which of the two do you want me to release to you?”
They answered, ABarabbas!”
Pilate said to them,
“Then what shall I do with Jesus called Christ?”
They all said,
“Let him be crucified!”
But he said,
“Why? What evil has he done?”
They only shouted the louder,
“Let him be crucified!”
When Pilate saw that he was not succeeding at all,
but that a riot was breaking out instead,
he took water and washed his hands in the sight of the crowd,
saying, “I am innocent of this man’s blood.
Look to it yourselves.”
And the whole people said in reply,
“His blood be upon us and upon our children.”
Then he released Barabbas to them,
but after he had Jesus scourged,
he handed him over to be crucified.
Then the soldiers of the governor took Jesus inside the praetorium
and gathered the whole cohort around him.
They stripped off his clothes
and threw a scarlet military cloak about him.
Weaving a crown out of thorns, they placed it on his head,
and a reed in his right hand.
And kneeling before him, they mocked him, saying,
“Hail, King of the Jews!”
They spat upon him and took the reed
and kept striking him on the head.
And when they had mocked him,
they stripped him of the cloak,
dressed him in his own clothes,
and led him off to crucify him.
As they were going out, they met a Cyrenian named Simon;
this man they pressed into service
to carry his cross.
And when they came to a place called Golgotha
— which means Place of the Skull —,
they gave Jesus wine to drink mixed with gall.
But when he had tasted it, he refused to drink.
After they had crucified him,
they divided his garments by casting lots;
then they sat down and kept watch over him there.
And they placed over his head the written charge against him:
This is Jesus, the King of the Jews.
Two revolutionaries were crucified with him,
one on his right and the other on his left.
Those passing by reviled him, shaking their heads and saying,
“You who would destroy the temple and rebuild it in three days,
save yourself, if you are the Son of God,
and come down from the cross!”
Likewise the chief priests with the scribes and elders mocked him and said,
“He saved others; he cannot save himself.
So he is the king of Israel!
Let him come down from the cross now,
and we will believe in him.
He trusted in God;
let him deliver him now if he wants him.
For he said, ‘I am the Son of God.’”
The revolutionaries who were crucified with him
also kept abusing him in the same way.
From noon onward, darkness came over the whole land
until three in the afternoon.
And about three o’clock Jesus cried out in a loud voice,
“Eli, Eli, lema sabachthani?”
which means, “My God, my God, why have you forsaken me?”
Some of the bystanders who heard it said,
“This one is calling for Elijah.”
Immediately one of them ran to get a sponge;
he soaked it in wine, and putting it on a reed,
gave it to him to drink.
But the rest said,
‘Wait, let us see if Elijah comes to save him.”
But Jesus cried out again in a loud voice,
and gave up his spirit.
And behold, the veil of the sanctuary
was torn in two from top to bottom.
The earth quaked, rocks were split, tombs were opened,
and the bodies of many saints who had fallen asleep were raised.
And coming forth from their tombs after his resurrection,
they entered the holy city and appeared to many.
The centurion and the men with him who were keeping watch over Jesus
feared greatly when they saw the earthquake
and all that was happening, and they said,
“Truly, this was the Son of God!”
KEYWORDS: catholic; lent; mt21; mt26; mt27; passion; prayer;
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From: Matthew 21:1-22 (At the Procession with Palms)
The Messiah Enters the Holy City
Jesus in the temple
The cursing of the fig tree
1-5. In his triumphant entry into Jerusalem Jesus reveals himself as Messiah, as St Matthew and St John (12:14) stress by quoting the prophecy Zechariah 9:9. Although the Latin translation says “mounted on a [female] ass”, the original Hebrew text says “mounted on a [male] ass”, and the latter is text followed in this translation (in the Greek translation of the Septuagint no sex is specified). The other two Synoptic Gospels limit themselves to giving the key fact of Jesus’ messianic entry into the Holy City mounted on the (Mk 11:2; Lk 19:30). St Matthew sees in the fact that the colt is with the further detail of the prophecy, which refers to the colt being the foal of ass (that seems to be why the ass is referred to throughout the account, the ass being with the colt, although Jesus was mounted only on the colt).
In the prophecy in Zechariah 9:9 (which in the original Old Testament is longer than the quotation in Matthew) the future messianic king is described as “humble”. The ass, originally a noble mount (cf. Gen 22:3; Ex 4;20; Num 22:21; Jud 5:10), was replaced by the horse in the period of the Israelite monarchy (cf. 1 Kings 4:26; 10:28; etc). The prophecy, by referring to an ass, shows that the King of peace wins his victory by humility and gentleness by force of arms.
The Fathers have read a deeper meaning into this episode. They see the ass symbolizing Judaism, for long subject to the yoke of the Law, and the on which no one has ridden, as symbolizing the Gentiles. Jesus leads both Jews and Gentiles into the Church, the new Jerusalem.
9. The Hebrew word “Hosanna”, which the people use to acclaim our Lord, was originally an appeal to God meaning “Save us”. Later it was used as a shout of joy, an acclamation, meaning something like “Long live...”. The people are demonstrating their enthusiasm by shouting, “Long live the Son of David!” The phrase “Blessed is he who comes in the name of the Lord” comes from Psalm 118:26 and is a jubilant and appreciative greeting to someone entrusted with a mission from God. The Church takes up these acclamations, incorporating them into the preface of the Mass, to proclaim the kingship of Christ.
12-22. See commentary.
From: Isaiah 50:4-9a
Third Song of the Servant of the Lord
[7] For the LORD GOD helps me; therefore I have not been confounded; therefore I have set my face like a flint, and I know that I shall not be put to shame; [8] he who vindicates me is near. Who will contend with me? Let us stand up together. Who is my adversary? Let him come near me. [9a] Behold, the Lord GOD helps me; who will declare me guilty?
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Commentary:
50:4-9. The second song dealt with the servant’s mission (cf. 49:6); the third song focuses on the servant himself. The term “servant” as such does not appear here, and therefore some commentators read the passage as being a description of a prophet and not part of the songs. Still, the context (cf. 50:10) does suggest that the protagonist is the servant. The poem is neatly constructed in three stanzas, each beginning with the words, “The Lord God” (vv. 4, 5, 7), and it has a conclusion containing that same wording (v. 9). The first stanza emphasizes the servant’s docility to the word of God; that is, he is not depicted as a self-taught teacher with original ideas, but as an obedient disciple. The second (vv. 5-6) speaks of the suffering that that docility has brought him, without his uttering a word of complaint. The third (vv. 7-8) shows how determined the servant is: if he suffers in silence, it is not out of cowardice but because God helps him and makes him stronger than his persecutors. The conclusion (v. 9) is like the verdict of a trial: when all is said and done, the servant will stand tall, and all his enemies will be struck down.
The evangelists saw the words of this song as finding fulfillment in Jesus—especially what the song has to say about the suffering and silent fortitude of the servant. The Gospel of John, for example, quotes Nicodemus’ acknowledgment of Christ’s wisdom: “Rabbi, we know that you are a teacher come from God; for no one can do these signs that you do, unless God is with him” (Jn 3:21). But the description of the servant’s sufferings was the part that most impressed the early Christians; that part of the song was recalled when they meditated on the passion of Jesus and how “they spat in his face; and struck him; and some slapped him” (Mt 26:67) and later how the Roman soldiers “spat upon him, and took the reed and struck him on the head” (Mt 27:30; cf. also Mk 15:19; Jn 19:3). St Paul refers to v. 9 when applying to Christ Jesus the role of intercessor on behalf of the elect in the suit pressed constantly against them by the enemies of the soul: “Who shall bring any charge against God’s elect?” (Rom 8:33).
St Jerome sees the servant’s docility as a reference to Christ: “His self-discipline and wisdom enabled him to communicate to us the knowledge of the Father. And he was obedient onto death, death on the cross; he offered his body to the blows they struck, his shoulders to the lash; and though he was wounded on the chest and on his face, he did not try to turn away and escape their violence” (”Commentarii In Isaiam”, 50, 4). This passage is used in the liturgy of Palm Sunday (along with Psalm 22 and St Paul’s hymn in the Letter to the Philippians 2:6-11), before the reading of our Lord’s passion.
From: Matthew 26:14-25
Judas Betrays Jesus
Preparations for the Last Supper
[20] When it was evening, He sat at table with the twelve disciples; [21] and as they were eating, He said, “Truly, I say to you, one of you will betray Me.” [22] And they were very sorrowful, and began to say to Him one after another, “Is it I, Lord?” [23] He answered, “He who has dipped his hand in the dish with Me, will betray Me. [24] The Son of Man goes as it is written of Him, but woe to that man by whom the Son of Man is betrayed! It would have been better for that man if he had not been born.” [25] Judas, who betrayed Him, said, “Is it I, Master?” He said to him, “You have said so.”
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Commentary:
15. It is disconcerting and sobering to realize that Judas Iscariot actually went as far as to sell the man whom he had believed to be the Messiah and who had called him to be one of the Apostles. Thirty shekels or pieces of silver were the price of a slave (cf. Exodus 21:32), the same value as Judas put on his Master.
17. This unleavened bread, azymes, took the form of loaves which had to be eaten over a seven-day period, in commemoration of the unleavened bread which the Israelites had to take with them in their hurry to leave Egypt (cf. Exodus 12:34). In Jesus’ time the Passover supper was celebrated on the first day of the week of the Unleavened Bread.
18. Although the reference is to an unnamed person, probably our Lord gave the person’s actual name. In any event, from what other evangelists tell us (Mark 14:13; Luke 22:10), Jesus gave the disciples enough information to enable them to find the house.
22. Although the glorious events of Easter have yet to occur (which will teach the Apostles much more about Jesus), their faith has been steadily fortified and deepened in the course of Jesus’ public ministry (cf. John 2:11; 6:68-69) through their contact with Him and the divine grace they have been given (cf. Matthew 16:17). At this point they are quite convinced that our Lord knows their internal attitudes and how they are going to act: each asks in a concerned way whether he will prove to be loyal in the time ahead.
24. Jesus is referring to the fact that He will give Himself up freely to suffering and death. In so doing He would fulfill the Will of God, as proclaimed centuries before (cf. Psalm 41:10; Isaiah 53:7). Although our Lord goes to His death voluntarily, this does not reduce the seriousness of Judas’ treachery.
25. This advance indication that Judas is the traitor is not noticed by the other Apostles (cf. John 13:26-29).
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From: Matthew 26:26—27:65
The institution of the Eucharist
The disciples desertion foretold
Gethsemane: the agony in the garden
The arrest
Jesus before the Sanhedrin
Peter’s denials
Jesus is delivered to Pilate
Judas despair and death
Jesus before Pilate
The crowning with thorns
The crucixion and death of Jesus
The burial
26-29.This short scene, covered also in Mk 14:22-25, Lk 22: 19-20 and 1 Cor11:23-26, contains the essential truths of faith about the sublime mystery of the Eucharist—1) the institution of this sacrament and Jesus’ real presence in it; 2) the institution of the Christian priesthood; and 3) the Eucharist, the sacrifice of the New Testament or the Holy Mass.
1) In the firstplace, we can see the institution of the Eucharist by Jesus Christ, when he says, “This is my body..., this is my blood...”. What up to this point was nothing but unleavened bread and wine, now—through the words and by the will of Jesus Christ, true God and true Man—becomes the true body and true blood of the Savior. His words, which have such a realism about them, cannot be interpreted as being merely symbolic or explained in a way which obscures the mysterious fact that Christ is really present in the Eucharist: all we can do is humbly subscribe to the faith “which the Catholic Church has always held and which she will hold until the end of the world” (Council of Trent, “De SS. Eucharistia”). Paul VI expresses this faith in these words in his encyclical letter “Mysterium Fidei”, 5: “The continuous teaching of the Catholic Church, the traditions delivered to catechumens, the perception of the Christian people, the doctrine defined by the Council of Trent, and the very words of Christ as he instituted the most holy Eucharist, all insist that we profess: ‘The Eucharist is the flesh of our Savior Jesus Christ; the flesh which suffered for our sins and which the Father, of his kindness, brought to life.’ To these words of St Ignatius of Antioch may be added the statement addressed to the people by Theodore of Mopsuestia. a faithful witness of the Church’s belief on this subject: “The Lord did not say: “This is the symbol of my body and this the symbol of my blood.” He said: “This is my body and my blood”.”’
This sacrament, which not only has the power to sanctify but actually contains the very Author of holiness, was instituted by Jesus Christ to be spiritual nourishment of the soul, to strengthen it in its struggle to attain salvation. The Church teaches that it also confers pardon of venial sins and helps the Christian not to fall into mortal sin: it unites us to God and thereby is a pledge of future glory.
2) In instituting the Blessed Eucharist our Lord laid down that it should be repeated until the end of time (cf. 1 Cor 11:24-25; Lk 22:19) by giving the Apostles the power to perform it. From this passage, and the accounts in St Paul and St Luke (”loc. cit”.), we can see that Christ also instituted the priesthood, giving the Apostles the power to confect the Eucharist, a power which they in turn passed on to their successors. This making of the Eucharist takes place at Mass when the priest, with the intention of doing what the Church does, says Christ’s words of consecration over the bread and the wine. At this very moment, “a change takes place in which the whole substance of bread is changed into the substance of the body of Christ our Lord and the whole substance of the wine into the substance of his blood” (”De SS. Eucharistia”). This amazing change is given the name of “transubstantiation”. Through transubstantiation the unleavened bread and the fruit of the vine disappear, becoming the body, blood, soul and divinity of Jesus Christ. Christ’s real presence is to be found also in any little particles which become detached from the host, or the smallest drop from the chalice, after the consecration. It continues when the sacred species are reserved in the tabernacle, as long as the appearances (of bread and wine) last.
3) At the Last Supper, Christ—miraculously, in an unbloody manner—brought forward his passion and death. Every Mass celebrated from then on renews the sacrifice of our Savior on the cross—Jesus once again giving his body and blood, offering himself to God the Father as a sacrifice on man’s behalf, as he did on Calvary—with this clear difference: on the cross he gave himself shedding his blood, whereas on the altar he does so in an unbloody manner. “He, then, our Lord and our God, was once and for all to offer himself by his death on the altar of the cross to God the Father, to accomplish for them an everlasting redemption. But death was not to end his priesthood. And so, at the Last Supper, [...] in order to leave for his beloved spouse, the Church, a sacrifice that was visible, [...] he offered his body and blood under the species of bread and wine to God the Father and he gave his body and blood under the same species to the Apostles to receive, making them priests of the New Testament at that time. This sacrifice was to represent the bloody sacrifice which he accomplished on the cross once and for all” (Council of Trent, “De SS. Missae Sacrficio”, chap. 1).
The expression, “which is poured out for many for the forgiveness of sins” means the same as “which is poured out for all” (cf. now on Mt 20:27-28). Here we have the fulfillment of the prophecies of Isaiah (chapter 53), which spoke of the atoning death of Christ for all men. Only Christ’s sacrifice is capable of atoning to the Father; the Mass has this power because it is that very sacrifice: “The priest offers the Holy Sacrifice “in persona Christi”; this means more than offering “in the name of” or “in the place of” Christ. “In persona” means in specific sacramental identification with the eternal High Priest who is the Author and principal Subject of this sacrifice of his, a sacrifice in which, in truth, nobody can take his place. Only he—only Christ—was able and is always able to be the true and effective ‘expiation forour sins and...for the sins of the whole world’ (1 Jn 2:2; cf. 4:10)” (John Paul II, “Letter to All Bishops”, on the Eucharist, 24 November 1980).
Finally, we should notice that this sublime sacrament should be received with proper dispositions of soul and body—in the state of grace, in a spirit of adoration, respect and recollection, for it is God himself whom one is receiving. “Let a man examine himself, and so eat of the bread and drink of the cup. For anyone who eats and drinks without discerning the body eats and drinks judgment upon himself” (1 Cor 11:28-29).
30-35. At the celebration of the Passover, Psalms 113-118 were recited: this iswhat the reference to the “hymn” means. Our Lord knows what is going to happen —the main events (his death and resurrection) and the lesser ones (such as Peter’s denials).
Peter becomes so afraid that he denies his Master three times—a fall which Jesus allowed to happen in order to teach him humility. “Here we learn a great truth: that a man’s resolution is not sufficient unless he relies on the help of God” (St John Chrysostom, “Hom, on St Matthew”, 83).
36-46. Here our Lord allows us to glimpse the full reality and exquisite sensitivity of his human nature. Strictly speaking, Christ, because he had complete self-control, could have avoided showing these limitations. However, by letting them express themselves, we are better able to understand the mystery of his genuine humanness—and to that extent, better able to imitate it. After tempting Jesus in the wilderness, the devil “departed from him until an opportune time” (Lk 4:13). Now, with the passion, he attacks again, using the flesh’s natural repugnance to suffering; this is his hour “and the power of darkness” (Lk 22:53).
“Remain here”: as if he did not want them to be depressed by seeing his agony; and “watch with me”: to keep him company and to prepare themselves by prayer for the temptations that will follow. He goes a little farther away—about a stone’s throw, St Luke tells us (22:41). Because there was a full moon, the Apostles may have been able to see Jesus; they may also have heard some words of his prayers; but that could hardly explain how they were able to report this scene in such detail. It is more likely that our Lord, after his resurrection, told his disciples about his agony (cf. Acts 1:3), as he must also have told them about the time he was tempted in the wilderness (Mt 4:1).
47-56. Jesus again demonstrates that he is giving himself up of his own free will. He could have asked his Father to send angels to defend him, but he does not do so. He knows why this is all happening and he wants to make it quit clear that in the last analysis it is not force which puts him to death but his own love and his desire to fulfill his Father’s Will.
His opponents fail to grasp Jesus’ supernatural way of doing things; he had done his best to teach them but their hardness of heart came in the way and prevented them from accepting his teaching.
50. To effect his betrayal Judas uses a sign of friendship and trust. Although he knows what Judas is about, Jesus treats him with great gentleness: he gives him a chance to open his heart and repent. This is a lesson to show us that we should respect even people who harm us and should treat them with a refined charity.
61. As we know from St John’s Gospel (2:19), Jesus had said, “Destroy this temple, and in three days I will raise it up”, referring to the destruction of his own body, that is, his death and resurrection. They misunderstood him (Jn 2:20), thinking he referred to the temple of Jerusalem.
69. The houses of well-to-do Jews had a front lobby or porter’s office; going through the lobby one came into a patio and by crossing the patio one could enter the rooms proper. Peter goes through the lobby but he is afraid to buoy the mill of people around Jesus, so he stays in the patio, with the servants.
70-75. When they went to arrest Jesus in the Garden of Olives, Peter set about defending him and, sword in hand, he struck at the head of the first to lay a hand on his Master, but he only succeeded in cutting off his ear. Our Lord’s reaction (”Put your sword back into its place”: Mt 26:52) disconcerts Peter. His faith is not in doubt—Jesus himself had praised him above the other Apostles (Mt 16:17)—but it is still too human and needs a profound purification. On Jesus’ arrest, all the disciples flee in disarray; thereby the prophecy is fulfilled which says “Strike the shepherd, that the sheep may be scattered” (Zech 13:7). However, Peter keeps following our Lord, though at a distance (Mt 26:58); he is quite demoralized and disconcerted yet brave enough to enter Caiaphas house, where Malchus, the man whose ear he cut off, works (Jn 18:10-11).
Peter’s faith is put to the supreme test. A few hours before Jesus’ arrest Peter had assured him, “Lord, I am ready to go with you to prison and to death” (Lk 22:33); and now, as Jesus predicted, he three times denies that he ever knew him. In the midst of his confusion, our Lord’s serene glance reinforces his faith (Lk 22:61) and Peter’s tears purify it. What our Lord had said a few hours earlier, in the intimacy of the Last Supper, has come true: “Simon, Simon, behold, Satan demanded to have you, that he might sift you like wheat, but I have prayed for you that your faith may not fail; and when you have turned again, strengthen your brethren” (Lk 22:31-32).
Peter has committed a grave sin, but his repentance also is deep. His faith, now put to the test, will become the basis on which Christ will build his Church (Mt 16:18).
As regards our own lives we should remember that no matter how low we may have fallen. God in his mercy, which is infinite, is ever ready to forgive us, because he does not despise a broken and contrite heart (Ps 51:19). If we sincerely repent, God will use us, sinners though we be, as his faithful instruments.
2. During this period the governor or procurator was the senior official in Judea. Although he was subordinate to the Roman legate in Syria, he had the “ius gladii”, the authority to condemn a criminal to death—which was why the Jewish leaders brought Jesus before Pilate: they were seeking a public sentence of death, to counteract Jesus’ reputation and erase his teaching from people’ minds.
3-5. Judas’ remorse does not lead him to repent his sins and be converted; he cannot bring himself to turn trustingly to God and be forgiven. He despairs mistrusting God’s infinite mercy, and takes his own life.
6. Once again the chief priests and elders show their hypocrisy. They behave inconsistently: they worry about exact fulfillment of a precept of the Law—not to put into the temple treasury money resulting from an evil action—yet they themselves have instigated that action.
9. By recalling the prophecy of Jeremiah (cf. Jer 18:2; 19:1; 32:6-15) and completing it with that of Zechariah (Zech 11:12-13), the Gospel shows that this incident was foreseen by God.
14. The evangelist possibly wishes to indicate that this silence was foretold in the Old Testament when Is 53:7 speaks of his being “afflicted, yet he opened not his mouth; like a lamb that is led to the slaughter, and like a sheep that before its shearers is dumb.”
Sometimes the right thing for a Christian to do is to remain silent, bearing out what Isaiah says elsewhere: ‘in quietness and in trust shall be your strength” (Is 30:15).
“’Jesus remained silent. “Jesus autem tacebat.”’ Why do you speak, to console yourself or to excuse yourself? Say nothing. Seek joy in contempt; you will always receive less than you deserve. Can you, by any chance, ask: ‘”Quid enim mali feci?” What evil have I done?”’ (J. Escriva, “The Way”, 671).
18. The chief priests and elders had seen how the crowd followed Jesus. This caused them to be envious of him, an envy which grew into a hatred that sought his death (Jn 11:47). St Thomas observes that just as at the beginning it was envy that caused man’s death (Wis 2:24), so it was envy that condemned Christ (cf. “Commentary on St Matthew”, 27:18). Envy is indeed one of the causes of hatred (Gen 37:8). “So put away all malice and all guile and insincerity and envy and all slander” (1 Pet 2:1).
23. “It is hard to read that question of Pilate’s in the holy Gospel: ‘Whom do you wish me to release to you, Barabbas, or Jesus, who is called Christ?’—lt is more painful to hear the answer: ‘Barabbas!’ And more terrible still when I realize that very often by going astray I too have said ‘Barabbas’ and added ‘Christ?... “Crucifige eum!” Crucify him!”’ (J. Escriva, “The Way”, 296).
24. Pilate tries publicly to justify his lack of courage, even though he has all the material necessary for giving an honest verdict.
His cowardice, which he disguises by this external gesture, ends up condemning Christ to death.
26-50. Meditation on the passion of our Lord has made many saints in the course of Church history. Few things are of more benefit to a Christian than contemplation —slow and devout, to the point of being amazed—of the saving events surrounding the death of the Son of God made man. Our mind and heart will be overwhelmed to see the suffering of him who created the angels, men, heaven and earth; who is the Lord of all creation; the Almighty who humbles himself to this extent (something quite unimaginable, were it not that it happened). He suffers in this way because of sin—the original sin of our first parents, the personal sins of all men, of those who have gone before us and those who will come after us, and each one’s own sins. Christ’s terrible sufferings spell out for us, as nothing else can, the infinite gravity of sin, which has called for the death of God himself made man; moreover, this physical and moral suffering which Jesus undergoes is also the most eloquent proof of his love for the Father, which seeks to atone to him for man’s incredible rebellion by the punishment inflicted on his own innocent humanity; and of his love for mankind, his brothers and sisters; he suffers what we deserve to suffer in just punishment for our sins. Our Lord’s desire to atone was so great that there was no part of his body that he did not permit to be inflicted with pain—his hands and feet pierced by the nails; his head torn by the crown of thorns; his face battered and spat upon; his back pitted by the terrible scourging he received; his chest pierced by the lance; finally, his arms and legs utterly exhausted by such pain and weariness that he dies. His spirit, also, is saturated with suffering—the pain caused by
his being abandoned and betrayed by his disciples, the hatred his own people turn on him, the jeers and brutality of the Gentiles, the mysterious way his divinity permits his soul to suffer.
Only one thing can explain why Christ undergoes this redemptive passion—Love, immense, infinite, indescribable love. As he himself taught, the entire Law of God and the Prophets are summed up in the divine commandment of love (cf. Mt 22:36-40).
The four evangelists have filled many pages with their account of the sufferings of our Lord. Contemplation of Jesus’ passion, identification with the suffering Christ, should play a key role in the life of every Christian, if he is to share later in the resurrection of his Lord: “Don’t hinder the work of the Paraclete: seek union with Christ, so as to be purified, and feel with him the insults, the spits, and the blows, and the thorns, and the weight of the Cross..., and the nails tearing through your flesh, and the agony of a forsaken death.
“And enter through our Lord’s open side until you find sure refuge there in his wounded Heart” (J. Escriva, “The Way”, 58).
27. A cohort, or battalion, consisted of some 625 soldiers. In Jesus’ time there was always a cohort garrisoned in Jerusalem, quartered in the Antonia Tower, adjoining the temple. This reported to the governor and was recruited from non-Jewish inhabitants of the region.
28-31. The Gospel describes very soberly how Jesus puts up no resistance to being beaten and ridiculed; the facts are allowed to speak for themselves. He takes upon himself, out of love for the Father and for us, the punishment we deserve to suffer for our sins. This should make us very grateful and, at the same time, cause us to have sorrow for sin, to desire to suffer in silence at Jesus’ side and atone for our sins and those of others: Lord, I want never to sin again: but you must help me to stay true to you.
32. Seeing how much Jesus has suffered, the soldiers realize that he is incapable of carrying the Cross on his own as far as the top of Golgotha. There he is, in the center of the crowd, with not a friend in sight. Where are all the people who benefitted from his preaching and healing and miracles? None of them is there to help him. He had said, “If any man would come after me, let him deny himself and take up his cross and follow me” (Mt 16:24). But cowardice and fear have taken over. The soldiers resort to laying hold of a stranger and forcing him to carry the Cross. Our Lord will reward this favor done to him: God’s grace will come down on “Simon of Cyrene,...the father of Alexander and Rufus” (Mk 15:21), who will soon be prominent members of the early Church. The experience of pain proves to be the best route to Christian discipleship.
Christ’s disciples must try to ensure that cowardice does not undermine their commitment: “See how lovingly he embraces the Cross. Learn from him. Jesus carries the Cross for you: you...carry it for Jesus. But don’t drag the Cross...Carry it squarely an your shoulder, because your Cross, if you carry it like that, will not be just any Cross.... It will be the Holy Cross. Don’t carry your Cross with resignation: resignation is not a generous word. Love the Cross. When you really love it, your Cross will be...a Cross without a Cross” (J. Escriva, “Holy Rosary”, fourth sorrowful mystery).
33. On the outskirts of Jerusalem there was a little hill called “Golgotha”, or “the place of a skull”, as the evangelist expressly states. It was used as a site for executing criminals. The name “Golgotha” comes from a transcription of an Aramaic word meaning “head”. The name “Calvary” comes from a Latin word with the same meaning.
34. They offered Jesus a drink consisting of a mixture of wine, honey and myrrh (cf. Mk 15:23); this was usually given to people condemned to death, as a narcotic to lessen the pain. Our Lord chooses not to take it, because he wants to suffer the full rigor of his passion.
“Let us drink to the last drop the chalice of pain in this poor present life. What does it matter to suffer for ten years, twenty, fifty...if afterwards there is heaven forever, forever...forever? And, above all—rather than because of the reward, “propter retributionem”—what does suffering matter if we suffer to console, to please God our Father, in a spirit of reparation, united to him on his Cross; in a word: if we suffer for Love?...” (J. Escriva, “The Way”, 182).
35. Some manuscripts add to this verse the following words taken from Jn 19:24: “This was to fulfill the scripture, ‘They parted my garments among them, and for my clothing they cast lots”’ (cf. Ps 22:19).
45. Approximately from twelve midday to three o’clock in the afternoon. See the note on Mt 20:3.
46. Words from Psalm 22:2, which our Lord uses to show the physical and moral pain he is suffering. In no sense should these words be taken as complaint against God’s plans. “Suffering does not consist in not feeling since that is proper to those who have no feelings; nor does it lie in not showing that one feels pain: rather, suffering means that in spite of pain one does not set aside the law or obedience to God. For feeling is natural to the flesh, which is not like bronze; and so reason does not remove it, because reason gives to everything what its nature demands; and our sensitivity is very soft and tender; when it is wounded it of necessity feels, and when it feels it has to cry out” (Fray Luis de Leon, “Exposicisn del Libro de Job”).
In his agony in the garden (cf. note on Mt 26:36-46), Jesus experienced a kind of anticipation of the pain and abandonment he feels at this point in his Passion. In the context of the mystery of Jesus Christ, God-and-Man, we should notice how his Humanity-body and soul-suffers without his Divinity assuaging that suffering, as it could have done. “Here before the Cross, we should have sorrow for our sins and for those of all men, for they are responsible for Jesus’ death. We should have faith to penetrate deep into this sublime truth which surpasses our understanding and to fill ourselves with amazement at God’s love. And we should pray so that Christ’s life and death may become the model and motivation for our own life and self-giving. Only thus will we earn the name of conquerors: for the risen Christ will conquer in us, and death will be changed into life” (J. Escriva, “Christ is Passing
By”, 101).
50. The phrase “yielded up his spirit” (literally, “released, exhaled”) is a way of saying that Christ really died; like any other man, his death meant the separation of soul and body. The fact that he genuinely did die—something which everyone, even his enemies, acknowledged—will show that his Resurrection was a real resurrection, a miraculous, divine fact.
This is the climax of Christ’s surrender to the Will of the Father. Here he accomplishes the salvation of mankind (Mt 26:27-28; Mk 10:45; Heb 9:14) and gives us the greatest proof of God’s love for us (Jn 3:16). The saints usually explain the expiatory value of Christ’s sacrifice by underlining that he voluntarily “yielded up his Spirit”. “Our Savior’s death was a sacrifice of holocaust which he himself offered to his Father for our redemption; for though the pains and sufferings of his passion were so great and violent that anyone else would have died of them, Jesus would not have died of them unless he so chose and unless the fire of his infinite charity had consumed his life. He was, then, himself the sacrificer who offered himself to the Father and immolated himself, dying in love, to love, by love, for love and of love” (St Francis de Sales, “Treatise on the Love of God”, Book 10, Chap. 17). This fidelity of Christ to the point of dying should be a permanent encouragement to us to persevere until the end, conscious of the fact that only he who is true until death will receive the crown of life (cf. Rev 2:10).
51-53. The rending of the veil of the temple indicates that the way to God the Father has been opened up to all men (cf. Heb 9:15) and that the New Covenant, sealed with the blood of Christ, has begun to operate. The other portents which attend Jesus’ death are signs of the divine character of that event: it was not just one more man who was dying, but the Son of God.
52-53. These events are undoubtedly difficult to understand. No explanation should say what the text does not say. Nor does any other part of sacred Scripture, or the Magisterium of the Church, help to clarify what actually happened.
The great Church writers have suggested three possible explanations. First: that it was not a matter of resurrections in the strict sense, but of apparitions of these dead people. Second: they would have been dead people who arose in the way Lazarus did, and then died again. Third: their resurrection would have been definitive, that is glorious, in this way anticipating the final universal resurrection of the dead.
The first explanation does not seem to be very faithful to the text, which does use the words “were raised” (”surrexenint”). The third is difficult to reconcile with the clear assertion of Scripture that Christ was the first-born from the dead (cf. 1 Cor 15:20; Col 1:18). St Augustine, St Jerome and St Thomas are inclined towards the second explanation because they feel it fits in best with the sacred text and does not present the theological difficulties which the third does (cf. “Summa Theologiae”, III,q. 53, a. 3). his also in keeping with the solution proposed by the “St Pius V Catechism”, I, 6, 9.
55-56. The presence of the holy women beside Christ on the Cross gives an example of stoutheartedness to all Christians.
“Woman is stronger than man, and more faithful, in the hour of suffering: Mary of Magdala and Mary Cleophas and Salome! With a group of valiant women like these, closely united to our Lady of Sorrows, what work for souls could be done in the world!” (J. Escriva. “The Way”, 982).
60. It was customary for well-to-do Jews to build tombs for themselves on their own property. Most of these tombs were excavated out of rock, in the form of a cavern; they would have had a small hall or vestibule leading to the tomb proper. At the end of the hall, which would only have been a few meters long, a very low doorway gave access to the burial chamber. The first entrance door, which was at ground level, was closed off by a huge stone which could be rolled (it was called a “gobel”), fitted into a groove to make rolling easier.
62. The Day of Preparation (the Greek word “parasceve” means “preparation”) was the day prior to the sabbath (cf. Lk 23:54). It derived its name from the fact that it was the day when everything needed for the sabbath was prepared, the sabbath being a day of rest, consecrated to God, on which no work was permitted.
66. All these preventative measures (sealing the entrance to the tomb, placing the guard there, etc)—measures taken by Christ’s enemies—became factors which helped people believe in his resurrection.
Liturgical Colour: Red.
This gospel is read at the procession with palms before Mass:
| Gospel | Matthew 21:1-11 © |
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The following are the readings at the Mass itself:
| First reading | Isaiah 50:4-7 © |
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| Responsorial Psalm |
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| Psalm 21(22):8-9,17-20,23-24 © |
| Second reading |
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| Philippians 2:6-11 © |
| Gospel Acclamation | Phil2:8-9 |
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| Gospel |
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| Matthew 26:14-27:66 © |
| Matthew | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Matthew 21 |
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| 1. | AND when they drew nigh to Jerusalem, and were come to Bethphage, unto mount Olivet, then Jesus sent two disciples, | Et cum appropinquassent Jerosolymis, et venissent Bethphage ad montem Oliveti : tunc Jesus misit duos discipulos, | και οτε ηγγισαν εις ιεροσολυμα και ηλθον εις βηθσφαγη προς το ορος των ελαιων τοτε ο ιησους απεστειλεν δυο μαθητας |
| 2. | Saying to them: Go ye into the village that is over against you, and immediately you shall find an ass tied, and a colt with her: loose them and bring them to me. | dicens eis : Ite in castellum, quod contra vos est, et statim invenietis asinam alligatam, et pullum cum ea : solvite, et adducite mihi : | λεγων αυτοις πορευθητε εις την κωμην την απεναντι υμων και ευθεως ευρησετε ονον δεδεμενην και πωλον μετ αυτης λυσαντες αγαγετε μοι |
| 3. | And if any man shall say anything to you, say ye, that the Lord hath need of them: and forthwith he will let them go. | et si quis vobis aliquid dixerit, dicite quia Dominus his opus habet : et confestim dimittet eos. | και εαν τις υμιν ειπη τι ερειτε οτι ο κυριος αυτων χρειαν εχει ευθεως δε αποστελλει αυτους |
| 4. | Now all this was done that it might be fulfilled which was spoken by the prophet, saying: | Hoc autem totum factum est, ut adimpleretur quod dictum est per prophetam dicentem : | τουτο δε ολον γεγονεν ινα πληρωθη το ρηθεν δια του προφητου λεγοντος |
| 5. | Tell ye the daughter of Sion: Behold thy king cometh to thee, meek, and sitting upon an ass, and a colt the foal of her that is used to the yoke. | Dicite filiæ Sion : Ecce rex tuus venit tibi mansuetus, sedens super asinam, et pullum filium subjugalis. | ειπατε τη θυγατρι σιων ιδου ο βασιλευς σου ερχεται σοι πραυς και επιβεβηκως επι ονον και πωλον υιον υποζυγιου |
| 6. | And the disciples going, did as Jesus commanded them. | Euntes autem discipuli fecerunt sicut præcepit illis Jesus. | πορευθεντες δε οι μαθηται και ποιησαντες καθως προσεταξεν αυτοις ο ιησους |
| 7. | And they brought the ass and the colt, and laid their garments upon them, and made him sit thereon. | Et adduxerunt asinam, et pullum : et imposuerunt super eos vestimenta sua, et eum desuper sedere fecerunt. | ηγαγον την ονον και τον πωλον και επεθηκαν επανω αυτων τα ιματια αυτων και επεκαθισεν επανω αυτων |
| 8. | And a very great multitude spread their garments in the way: and others cut boughs from the trees, and strewed them in the way: | Plurima autem turba straverunt vestimenta sua in via : alii autem cædebant ramos de arboribus, et sternebant in via : | ο δε πλειστος οχλος εστρωσαν εαυτων τα ιματια εν τη οδω αλλοι δε εκοπτον κλαδους απο των δενδρων και εστρωννυον εν τη οδω |
| 9. | And the multitudes that went before and that followed, cried, saying: Hosanna to the son of David: Blessed is he that cometh in the name of the Lord: Hosanna in the highest. | turbæ autem, quæ præcedebant, et quæ sequebantur, clamabant, dicentes : Hosanna filio David : benedictus, qui venit in nomine Domini : hosanna in altissimis. | οι δε οχλοι οι προαγοντες και οι ακολουθουντες εκραζον λεγοντες ωσαννα τω υιω δαυιδ ευλογημενος ο ερχομενος εν ονοματι κυριου ωσαννα εν τοις υψιστοις |
| 10. | And when he was come into Jerusalem, the whole city was moved, saying: Who is this? | Et cum intrasset Jerosolymam, commota est universa civitas, dicens : Quis est hic ? | και εισελθοντος αυτου εις ιεροσολυμα εσεισθη πασα η πολις λεγουσα τις εστιν ουτος |
| 11. | And the people said: This is Jesus the prophet, from Nazareth of Galilee. | Populi autem dicebant : Hic est Jesus propheta a Nazareth Galilææ. | οι δε οχλοι ελεγον ουτος εστιν ιησους ο προφητης ο απο ναζαρετ της γαλιλαιας |
| Matthew | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| Matthew 26 |
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| 14. | Then went one of the twelve, who was called Judas Iscariot, to the chief priests, | Tunc abiit unus de duodecim, qui dicebatur Judas Iscariotes, ad principes sacerdotum : | τοτε πορευθεις εις των δωδεκα ο λεγομενος ιουδας ισκαριωτης προς τους αρχιερεις |
| 15. | And said to them: What will you give me, and I will deliver him unto you? But they appointed him thirty pieces of silver. | et ait illis : Quid vultis mihi dare, et ego vobis eum tradam ? At illi constituerunt ei triginta argenteos. | ειπεν τι θελετε μοι δουναι καγω υμιν παραδωσω αυτον οι δε εστησαν αυτω τριακοντα αργυρια |
| 16. | And from thenceforth he sought opportunity to betray him. | Et exinde quærebat opportunitatem ut eum traderet. | και απο τοτε εζητει ευκαιριαν ινα αυτον παραδω |
| 17. | And on the first day of the Azymes, the disciples came to Jesus, saying: Where wilt thou that we prepare for thee to eat the pasch? | Prima autem die azymorum accesserunt discipuli ad Jesum, dicentes : Ubi vis paremus tibi comedere Pascha ? | τη δε πρωτη των αζυμων προσηλθον οι μαθηται τω ιησου λεγοντες αυτω που θελεις ετοιμασομεν σοι φαγειν το πασχα |
| 18. | But Jesus said: Go ye into the city to a certain man, and say to him: the master saith, My time is near at hand, with thee I make the pasch with my disciples. | At Jesus dixit : Ite in civitatem ad quemdam, et dicite ei : Magister dicit : Tempus meum prope est, apud te facio Pascha cum discipulis meis. | ο δε ειπεν υπαγετε εις την πολιν προς τον δεινα και ειπατε αυτω ο διδασκαλος λεγει ο καιρος μου εγγυς εστιν προς σε ποιω το πασχα μετα των μαθητων μου |
| 19. | And the disciples did as Jesus appointed to them, and they prepared the pasch. | Et fecerunt discipuli sicut constituit illis Jesus, et paraverunt Pascha. | και εποιησαν οι μαθηται ως συνεταξεν αυτοις ο ιησους και ητοιμασαν το πασχα |
| 20. | But when it was evening, he sat down with his twelve disciples. | Vespere autem facto, discumbebat cum duodecim discipulis suis. | οψιας δε γενομενης ανεκειτο μετα των δωδεκα |
| 21. | And whilst they were eating, he said: Amen I say to you, that one of you is about to betray me. | Et edentibus illis, dixit : Amen dico vobis, quia unus vestrum me traditurus est. | και εσθιοντων αυτων ειπεν αμην λεγω υμιν οτι εις εξ υμων παραδωσει με |
| 22. | And they being very much troubled, began every one to say: Is it I, Lord? | Et contristati valde, cœperunt singuli dicere : Numquid ego sum Domine ? | και λυπουμενοι σφοδρα ηρξαντο λεγειν αυτω εκαστος αυτων μητι εγω ειμι κυριε |
| 23. | But he answering, said: He that dippeth his hand with me in the dish, he shall betray me. | At ipse respondens, ait : Qui intingit mecum manum in paropside, hic me tradet. | ο δε αποκριθεις ειπεν ο εμβαψας μετ εμου εν τω τρυβλιω την χειρα ουτος με παραδωσει |
| 24. | The Son of man indeed goeth, as it is written of him: but woe to that man by whom the Son of man shall be betrayed: it were better for him, if that man had not been born. | Filius quidem hominis vadit, sicut scriptum est de illo : væ autem homini illi, per quem Filius hominis tradetur ! bonum erat ei, si natus non fuisset homo ille. | ο μεν υιος του ανθρωπου υπαγει καθως γεγραπται περι αυτου ουαι δε τω ανθρωπω εκεινω δι ου ο υιος του ανθρωπου παραδιδοται καλον ην αυτω ει ουκ εγεννηθη ο ανθρωπος εκεινος |
| 25. | And Judas that betrayed him, answering, said: Is it I, Rabbi? He saith to him: Thou hast said it. | Respondens autem Judas, qui tradidit eum, dixit : Numquid ego sum Rabbi ? Ait illi : Tu dixisti. | αποκριθεις δε ιουδας ο παραδιδους αυτον ειπεν μητι εγω ειμι ραββι λεγει αυτω συ ειπας |
| 26. | And whilst they were at supper, Jesus took bread, and blessed, and broke: and gave to his disciples, and said: Take ye, and eat. This is my body. | Cœnantibus autem eis, accepit Jesus panem, et benedixit, ac fregit, deditque discipulis suis, et ait : Accipite, et comedite : hoc est corpus meum. | εσθιοντων δε αυτων λαβων ο ιησους τον αρτον και ευχαριστησας εκλασεν και εδιδου τοις μαθηταις και ειπεν λαβετε φαγετε τουτο εστιν το σωμα μου |
| 27. | And taking the chalice, he gave thanks, and gave to them, saying: Drink ye all of this. | Et accipiens calicem, gratias egit : et dedit illis, dicens : Bibite ex hoc omnes. | και λαβων το ποτηριον και ευχαριστησας εδωκεν αυτοις λεγων πιετε εξ αυτου παντες |
| 28. | For this is my blood of the new testament, which shall be shed for many unto remission of sins. | Hic est enim sanguis meus novi testamenti, qui pro multis effundetur in remissionem peccatorum. | τουτο γαρ εστιν το αιμα μου το της καινης διαθηκης το περι πολλων εκχυνομενον εις αφεσιν αμαρτιων |
| 29. | And I say to you, I will not drink from henceforth of this fruit of the vine, until that day when I shall drink it with you new in the kingdom of my Father. | Dico autem vobis : non bibam amodo de hoc genimine vitis usque in diem illum, cum illud bibam vobiscum novum in regno Patris mei. | λεγω δε υμιν οτι ου μη πιω απ αρτι εκ τουτου του γεννηματος της αμπελου εως της ημερας εκεινης οταν αυτο πινω μεθ υμων καινον εν τη βασιλεια του πατρος μου |
| 30. | And a hymn being said, they went out unto mount Olivet. | Et hymno dicto, exierunt in montem Oliveti. | και υμνησαντες εξηλθον εις το ορος των ελαιων |
| 31. | Then Jesus said to them: All you shall be scandalized in me this night. For it is written: I will strike the shepherd, and the sheep of the flock shall be dispersed. | Tunc dicit illis Jesus : Omnes vos scandalum patiemini in me in ista nocte. Scriptum est enim : Percutiam pastorem, et dispergentur oves gregis. | τοτε λεγει αυτοις ο ιησους παντες υμεις σκανδαλισθησεσθε εν εμοι εν τη νυκτι ταυτη γεγραπται γαρ παταξω τον ποιμενα και διασκορπισθησεται τα προβατα της ποιμνης |
| 32. | But after I shall be risen again, I will go before you into Galilee. | Postquam autem resurrexero, præcedam vos in Galilæam. | μετα δε το εγερθηναι με προαξω υμας εις την γαλιλαιαν |
| 33. | And Peter answering, said to him: Although all shall be scandalized in thee, I will never be scandalized. | Respondens autem Petrus, ait illi : Et si omnes scandalizati fuerint in te, ego numquam scandalizabor. | αποκριθεις δε ο πετρος ειπεν αυτω ει παντες σκανδαλισθησονται εν σοι εγω [δε] ουδεποτε σκανδαλισθησομαι |
| 34. | Jesus said to him: Amen I say to thee, that in this night before the cock crow, thou wilt deny me thrice. | Ait illi Jesus : Amen dico tibi, quia in hac nocte, antequam gallus cantet, ter me negabis. | εφη αυτω ο ιησους αμην λεγω σοι οτι εν ταυτη τη νυκτι πριν αλεκτορα φωνησαι τρις απαρνηση με |
| 35. | Peter saith to him: Yea, though I should die with thee, I will not deny thee. And in like manner said all the disciples. | Ait illi Petrus : Etiamsi oportuerit me mori tecum, non te negabo. Similiter et omnes discipuli dixerunt. | λεγει αυτω ο πετρος καν δεη με συν σοι αποθανειν ου μη σε απαρνησωμαι ομοιως δε και παντες οι μαθηται ειπον |
| 36. | Then Jesus came with them into a country place which is called Gethsemani; and he said to his disciples: Sit you here, till I go yonder and pray. | Tunc venit Jesus cum illis in villam, quæ dicitur Gethsemani, et dixit discipulis suis : Sedete hic donec vadam illuc, et orem. | τοτε ερχεται μετ αυτων ο ιησους εις χωριον λεγομενον γεθσημανη και λεγει τοις μαθηταις καθισατε αυτου εως ου απελθων προσευξωμαι εκει |
| 37. | And taking with him Peter and the two sons of Zebedee, he began to grow sorrowful and to be sad. | Et assumpto Petro, et duobus filiis Zebedæi, cœpit contristari et mœstus esse. | και παραλαβων τον πετρον και τους δυο υιους ζεβεδαιου ηρξατο λυπεισθαι και αδημονειν |
| 38. | Then he saith to them: My soul is sorrowful even unto death: stay you here, and watch with me. | Tunc ait illis : Tristis est anima mea usque ad mortem : sustinete hic, et vigilate mecum. | τοτε λεγει αυτοις ο ιησους περιλυπος εστιν η ψυχη μου εως θανατου μεινατε ωδε και γρηγορειτε μετ εμου |
| 39. | And going a little further, he fell upon his face, praying, and saying: My Father, if it be possible, let this chalice pass from me. Nevertheless not as I will, but as thou wilt. | Et progressus pusillum, procidit in faciem suam, orans, et dicens : Pater mi, si possibile est, transeat a me calix iste : verumtamen non sicut ego volo, sed sicut tu. | και προσελθων μικρον επεσεν επι προσωπον αυτου προσευχομενος και λεγων πατερ μου ει δυνατον εστιν παρελθετω απ εμου το ποτηριον τουτο πλην ουχ ως εγω θελω αλλ ως συ |
| 40. | And he cometh to his disciples, and findeth them asleep, and he saith to Peter: What? Could you not watch one hour with me? | Et venit ad discipulos suos, et invenit eos dormientes, et dicit Petro : Sic non potuistis una hora vigilare mecum ? | και ερχεται προς τους μαθητας και ευρισκει αυτους καθευδοντας και λεγει τω πετρω ουτως ουκ ισχυσατε μιαν ωραν γρηγορησαι μετ εμου |
| 41. | Watch ye, and pray that ye enter not into temptation. The spirit indeed is willing, but the flesh weak. | Vigilate, et orate ut non intretis in tentationem. Spiritus quidem promptus est, caro autem infirma. | γρηγορειτε και προσευχεσθε ινα μη εισελθητε εις πειρασμον το μεν πνευμα προθυμον η δε σαρξ ασθενης |
| 42. | Again the second time, he went and prayed, saying: My Father, if this chalice may not pass away, but I must drink it, thy will be done. | Iterum secundo abiit, et oravit, dicens : Pater mi, si non potest hic calix transire nisi bibam illum, fiat voluntas tua. | παλιν εκ δευτερου απελθων προσηυξατο λεγων πατερ μου ει ου δυναται τουτο το ποτηριον παρελθειν απ εμου εαν μη αυτο πιω γενηθητω το θελημα σου |
| 43. | And he cometh again and findeth them sleeping: for their eyes were heavy. | Et venit iterum, et invenit eos dormientes : erant enim oculi eorum gravati. | και ελθων ευρισκει αυτους παλιν καθευδοντας ησαν γαρ αυτων οι οφθαλμοι βεβαρημενοι |
| 44. | And leaving them, he went again: and he prayed the third time, saying the selfsame word. | Et relictis illis, iterum abiit, et oravit tertio, eumdem sermonem dicens. | και αφεις αυτους απελθων παλιν προσηυξατο εκ τριτου τον αυτον λογον ειπων |
| 45. | Then he cometh to his disciples, and saith to them: Sleep ye now and take your rest; behold the hour is at hand, and the Son of man shall be betrayed into the hands of sinners. | Tunc venit ad discipulos suos, et dicit illis : Dormite jam, et requiescite : ecce appropinquavit hora, et Filius hominis tradetur in manus peccatorum. | τοτε ερχεται προς τους μαθητας αυτου και λεγει αυτοις καθευδετε το λοιπον και αναπαυεσθε ιδου ηγγικεν η ωρα και ο υιος του ανθρωπου παραδιδοται εις χειρας αμαρτωλων |
| 46. | Rise, let us go: behold he is at hand that will betray me. | Surgite, eamus : ecce appropinquavit qui me tradet. | εγειρεσθε αγωμεν ιδου ηγγικεν ο παραδιδους με |
| 47. | As he yet spoke, behold Judas, one of the twelve, came, and with him a great multitude with swords and clubs, sent from the chief priests and the ancients of the people. | Adhuc eo loquente, ecce Judas unus de duodecim venit, et cum eo turba multa cum gladiis et fustibus, missi a principibus sacerdotum, et senioribus populi. | και ετι αυτου λαλουντος ιδου ιουδας εις των δωδεκα ηλθεν και μετ αυτου οχλος πολυς μετα μαχαιρων και ξυλων απο των αρχιερεων και πρεσβυτερων του λαου |
| 48. | And he that betrayed him, gave them a sign, saying: Whomsoever I shall kiss, that is he, hold him fast. | Qui autem tradidit eum, dedit illis signum, dicens : Quemcumque osculatus fuero, ipse est, tenete eum. | ο δε παραδιδους αυτον εδωκεν αυτοις σημειον λεγων ον αν φιλησω αυτος εστιν κρατησατε αυτον |
| 49. | And forthwith coming to Jesus, he said: Hail, Rabbi. And he kissed him. | Et confestim accedens ad Jesum, dixit : Ave Rabbi. Et osculatus est eum. | και ευθεως προσελθων τω ιησου ειπεν χαιρε ραββι και κατεφιλησεν αυτον |
| 50. | And Jesus said to him: Friend, whereto art thou come? Then they came up, and laid hands on Jesus, and held him. | Dixitque illi Jesus : Amice, ad quid venisti ? Tunc accesserunt, et manus injecerunt in Jesum, et tenuerunt eum. | ο δε ιησους ειπεν αυτω εταιρε εφ ω παρει τοτε προσελθοντες επεβαλον τας χειρας επι τον ιησουν και εκρατησαν αυτον |
| 51. | And behold one of them that were with Jesus, stretching forth his hand, drew out his sword: and striking the servant of the high priest, cut off his ear. | Et ecce unus ex his qui erant cum Jesu, extendens manum, exemit gladium suum, et percutiens servum principis sacerdotum amputavit auriculam ejus. | και ιδου εις των μετα ιησου εκτεινας την χειρα απεσπασεν την μαχαιραν αυτου και παταξας τον δουλον του αρχιερεως αφειλεν αυτου το ωτιον |
| 52. | Then Jesus saith to him: Put up again thy sword into its place: for all that take the sword shall perish with the sword. | Tunc ait illi Jesus : Converte gladium tuum in locum suum : omnes enim, qui acceperint gladium, gladio peribunt. | τοτε λεγει αυτω ο ιησους αποστρεψον σου την μαχαιραν εις τον τοπον αυτης παντες γαρ οι λαβοντες μαχαιραν εν μαχαιρα αποθανουνται |
| 53. | Thinkest thou that I cannot ask my Father, and he will give me presently more than twelve legions of angels? | An putas, quia non possum rogare patrem meum, et exhibebit mihi modo plusquam duodecim legiones angelorum ? | η δοκεις οτι ου δυναμαι αρτι παρακαλεσαι τον πατερα μου και παραστησει μοι πλειους η δωδεκα λεγεωνας αγγελων |
| 54. | How then shall the scriptures be fulfilled, that so it must be done? | Quomodo ergo implebuntur Scripturæ, quia sic oportet fieri ? | πως ουν πληρωθωσιν αι γραφαι οτι ουτως δει γενεσθαι |
| 55. | In that same hour Jesus said to the multitudes: You are come out as it were to a robber with swords and clubs to apprehend me. I sat daily with you, teaching in the temple, and you laid not hands on me. | In illa hora dixit Jesus turbis : Tamquam ad latronem existis cum gladiis et fustibus comprehendere me : quotidie apud vos sedebam docens in templo, et non me tenuistis. | εν εκεινη τη ωρα ειπεν ο ιησους τοις οχλοις ως επι ληστην εξηλθετε μετα μαχαιρων και ξυλων συλλαβειν με καθ ημεραν προς υμας εκαθεζομην διδασκων εν τω ιερω και ουκ εκρατησατε με |
| 56. | Now all this was done, that the scriptures of the prophets might be fulfilled. Then the disciples all leaving him, fled. | Hoc autem totum factum est, ut adimplerentur Scripturæ prophetarum. Tunc discipuli omnes, relicto eo, fugerunt. | τουτο δε ολον γεγονεν ινα πληρωθωσιν αι γραφαι των προφητων τοτε οι μαθηται παντες αφεντες αυτον εφυγον |
| 57. | But they holding Jesus led him to Caiphas the high priest, where the scribes and the ancients were assembled. | At illi tenentes Jesum, duxerunt ad Caipham principem sacerdotum, ubi scribæ et seniores convenerant. | οι δε κρατησαντες τον ιησουν απηγαγον προς καιαφαν τον αρχιερεα οπου οι γραμματεις και οι πρεσβυτεροι συνηχθησαν |
| 58. | And Peter followed him afar off, even to the court of the high priest. And going in, he sat with the servants, that he might see the end. | Petrus autem sequebatur eum a longe, usque in atrium principis sacerdotum. Et ingressus intro, sedebat cum ministris, ut videret finem. | ο δε πετρος ηκολουθει αυτω απο μακροθεν εως της αυλης του αρχιερεως και εισελθων εσω εκαθητο μετα των υπηρετων ιδειν το τελος |
| 59. | And the chief priests and the whole council sought false witness against Jesus, that they might put him to death: | Principes autem sacerdotum, et omne concilium, quærebant falsum testimonium contra Jesum, ut eum morti traderent : | οι δε αρχιερεις και οι πρεσβυτεροι και το συνεδριον ολον εζητουν ψευδομαρτυριαν κατα του ιησου οπως θανατωσωσιν αυτον |
| 60. | And they found not, whereas many false witnesses had come in. And last of all there came two false witnesses: | et non invenerunt, cum multi falsi testes accessissent. Novissime autem venerunt duo falsi testes, | και ουχ ευρον και πολλων ψευδομαρτυρων προσελθοντων ουχ ευρον |
| 61. | And they said: This man said, I am able to destroy the temple of God, and after three days to rebuild it. | et dixerunt : Hic dixit : Possum destruere templum Dei, et post triduum reædificare illud. | υστερον δε προσελθοντες δυο ψευδομαρτυρες ειπον ουτος εφη δυναμαι καταλυσαι τον ναον του θεου και δια τριων ημερων οικοδομησαι αυτον |
| 62. | And the high priest rising up, said to him: Answerest thou nothing to the things which these witness against thee? | Et surgens princeps sacerdotum, ait illi : Nihil respondes ad ea, quæ isti adversum te testificantur ? | και αναστας ο αρχιερευς ειπεν αυτω ουδεν αποκρινη τι ουτοι σου καταμαρτυρουσιν |
| 63. | But Jesus held his peace. And the high priest said to him: I adjure thee by the living God, that thou tell us if thou be the Christ the Son of God. | Jesus autem tacebat. Et princeps sacerdotum ait illi : Adjuro te per Deum vivum, ut dicas nobis si tu es Christus Filius Dei. | ο δε ιησους εσιωπα και αποκριθεις ο αρχιερευς ειπεν αυτω εξορκιζω σε κατα του θεου του ζωντος ινα ημιν ειπης ει συ ει ο χριστος ο υιος του θεου |
| 64. | Jesus saith to him: Thou hast said it. Nevertheless I say to you, hereafter you shall see the Son of man sitting on the right hand of the power of God, and coming in the clouds of heaven. | Dicit illi Jesus : Tu dixisti. Verumtamen dico vobis, amodo videbitis Filium hominis sedentem a dextris virtutis Dei, et venientem in nubibus cæli. | λεγει αυτω ο ιησους συ ειπας πλην λεγω υμιν απ αρτι οψεσθε τον υιον του ανθρωπου καθημενον εκ δεξιων της δυναμεως και ερχομενον επι των νεφελων του ουρανου |
| 65. | Then the high priests rent his garments, saying: He hath blasphemed; what further need have we of witnesses? Behold, now you have heard the blasphemy: | Tunc princeps sacerdotum scidit vestimenta sua, dicens : Blasphemavit : quid adhuc egemus testibus ? ecce nunc audistis blasphemiam : | τοτε ο αρχιερευς διερρηξεν τα ιματια αυτου λεγων οτι εβλασφημησεν τι ετι χρειαν εχομεν μαρτυρων ιδε νυν ηκουσατε την βλασφημιαν αυτου |
| 66. | What think you? But they answering, said: He is guilty of death. | quid vobis videtur ? At illi respondentes dixerunt : Reus est mortis. | τι υμιν δοκει οι δε αποκριθεντες ειπον ενοχος θανατου εστιν |
| 67. | Then did they spit in his face, and buffeted him: and others struck his face with the palms of their hands, | Tunc exspuerunt in faciem ejus, et colaphis eum ceciderunt, alii autem palmas in faciem ejus dederunt, | τοτε ενεπτυσαν εις το προσωπον αυτου και εκολαφισαν αυτον οι δε ερραπισαν |
| 68. | Saying: Prophesy unto us, O Christ, who is he that struck thee? | dicentes : Prophetiza nobis Christe, quis est qui te percussit ? | λεγοντες προφητευσον ημιν χριστε τις εστιν ο παισας σε |
| 69. | But Peter sat without in the court: and there came to him a servant maid, saying: Thou also wast with Jesus the Galilean. | Petrus vero sedebat foris in atrio : et accessit ad eum una ancilla, dicens : Et tu cum Jesu Galilæo eras. | ο δε πετρος εξω εκαθητο εν τη αυλη και προσηλθεν αυτω μια παιδισκη λεγουσα και συ ησθα μετα ιησου του γαλιλαιου |
| 70. | But he denied before them all, saying: I know not what thou sayest. | At ille negavit coram omnibus, dicens : Nescio quid dicis. | ο δε ηρνησατο εμπροσθεν αυτων παντων λεγων ουκ οιδα τι λεγεις |
| 71. | And as he went out of the gate, another maid saw him, and she saith to them that were there: This man also was with Jesus of Nazareth. | Exeunte autem illo januam, vidit eum alia ancilla, et ait his qui erant ibi : Et hic erat cum Jesu Nazareno. | εξελθοντα δε αυτον εις τον πυλωνα ειδεν αυτον αλλη και λεγει αυτοις εκει και ουτος ην μετα ιησου του ναζωραιου |
| 72. | And again he denied with an oath, I know not the man. | Et iterum negavit cum juramento : Quia non novi hominem. | και παλιν ηρνησατο μεθ ορκου οτι ουκ οιδα τον ανθρωπον |
| 73. | And after a little while they came that stood by, and said to Peter: Surely thou also art one of them; for even thy speech doth discover thee. | Et post pusillum accesserunt qui stabant, et dixerunt Petro : Vere et tu ex illis es : nam et loquela tua manifestum te facit. | μετα μικρον δε προσελθοντες οι εστωτες ειπον τω πετρω αληθως και συ εξ αυτων ει και γαρ η λαλια σου δηλον σε ποιει |
| 74. | Then he began to curse and to swear that he knew not the man. And immediately the cock crew. | Tunc cœpit detestari et jurare quia non novisset hominem. Et continuo gallus cantavit. | τοτε ηρξατο καταθεματιζειν και ομνυειν οτι ουκ οιδα τον ανθρωπον και ευθεως αλεκτωρ εφωνησεν |
| 75. | And Peter remembered the word of Jesus which he had said: Before the cock crow, thou wilt deny me thrice. And going forth, he wept bitterly. | Et recordatus est Petrus verbi Jesu, quod dixerat : Priusquam gallus cantet, ter me negabis. Et egressus foras, flevit amare. | και εμνησθη ο πετρος του ρηματος του ιησου ειρηκοτος αυτω οτι πριν αλεκτορα φωνησαι τρις απαρνηση με και εξελθων εξω εκλαυσεν πικρως |
| Matthew 27 |
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| 1. | AND when morning was come, all the chief priests and ancients of the people took counsel against Jesus, that they might put him to death. | Mane autem facto, consilium inierunt omnes principes sacerdotum et seniores populi adversus Jesum, ut eum morti traderent. | πρωιας δε γενομενης συμβουλιον ελαβον παντες οι αρχιερεις και οι πρεσβυτεροι του λαου κατα του ιησου ωστε θανατωσαι αυτον |
| 2. | And they brought him bound, and delivered him to Pontius Pilate the governor. | Et vinctum adduxerunt eum, et tradiderunt Pontio Pilato præsidi. | και δησαντες αυτον απηγαγον και παρεδωκαν αυτον ποντιω πιλατω τω ηγεμονι |
| 3. | Then Judas, who betrayed him, seeing that he was condemned, repenting himself, brought back the thirty pieces of silver to the chief priests and ancients, | Tunc videns Judas, qui eum tradidit, quod damnatus esset, pœnitentia ductus, retulit triginta argenteos principibus sacerdotum, et senioribus, | τοτε ιδων ιουδας ο παραδιδους αυτον οτι κατεκριθη μεταμεληθεις απεστρεψεν τα τριακοντα αργυρια τοις αρχιερευσιν και τοις πρεσβυτεροις |
| 4. | Saying: I have sinned in betraying innocent blood. But they said: What is that to us? look thou to it. | dicens : Peccavi, tradens sanguinem justum. At illi dixerunt : Quid ad nos ? tu videris. | λεγων ημαρτον παραδους αιμα αθωον οι δε ειπον τι προς ημας συ οψει |
| 5. | And casting down the pieces of silver in the temple, he departed: and went and hanged himself with an halter. | Et projectis argenteis in templo, recessit : et abiens laqueo se suspendit. | και ριψας τα αργυρια εν τω ναω ανεχωρησεν και απελθων απηγξατο |
| 6. | But the chief priests having taken the pieces of silver, said: It is not lawful to put them into the corbona, because it is the price of blood. | Principes autem sacerdotum, acceptis argenteis, dixerunt : Non licet eos mittere in corbonam : quia pretium sanguinis est. | οι δε αρχιερεις λαβοντες τα αργυρια ειπον ουκ εξεστιν βαλειν αυτα εις τον κορβαναν επει τιμη αιματος εστιν |
| 7. | And after they had consulted together, they bought with them the potter's field, to be a burying place for strangers. | Consilio autem inito, emerunt ex illis agrum figuli, in sepulturam peregrinorum. | συμβουλιον δε λαβοντες ηγορασαν εξ αυτων τον αγρον του κεραμεως εις ταφην τοις ξενοις |
| 8. | For this cause the field was called Haceldama, that is, The field of blood, even to this day. | Propter hoc vocatus est ager ille, Haceldama, hoc est, Ager sanguinis, usque in hodiernum diem. | διο εκληθη ο αγρος εκεινος αγρος αιματος εως της σημερον |
| 9. | Then was fulfilled that which was spoken by Jeremias the prophet, saying: And they took the thirty pieces of silver, the price of him that was prized, whom they prized of the children of Israel. | Tunc impletum est quod dictum est per Jeremiam prophetam, dicentem : Et acceperunt triginta argenteos pretium appretiati, quem appretiaverunt a filiis Israël : | τοτε επληρωθη το ρηθεν δια ιερεμιου του προφητου λεγοντος και ελαβον τα τριακοντα αργυρια την τιμην του τετιμημενου ον ετιμησαντο απο υιων ισραηλ |
| 10. | And they gave them unto the potter's field, as the Lord appointed to me. | et dederunt eos in agrum figuli, sicut constituit mihi Dominus. | και εδωκαν αυτα εις τον αγρον του κεραμεως καθα συνεταξεν μοι κυριος |
| 11. | And Jesus stood before the governor, and the governor asked him, saying: Art thou the king of the Jews? Jesus saith to him: Thou sayest it. | Jesus autem stetit ante præsidem, et interrogavit eum præses, dicens : Tu es rex Judæorum ? Dicit illi Jesus : Tu dicis. | ο δε ιησους εστη εμπροσθεν του ηγεμονος και επηρωτησεν αυτον ο ηγεμων λεγων συ ει ο βασιλευς των ιουδαιων ο δε ιησους εφη αυτω συ λεγεις |
| 12. | And when he was accused by the chief priests and ancients, he answered nothing. | Et cum accusaretur a principibus sacerdotum et senioribus, nihil respondit. | και εν τω κατηγορεισθαι αυτον υπο των αρχιερεων και των πρεσβυτερων ουδεν απεκρινατο |
| 13. | Then Pilate saith to him: Dost not thou hear how great testimonies they allege against thee? | Tunc dicit illi Pilatus : Non audis quanta adversum te dicunt testimonia ? | τοτε λεγει αυτω ο πιλατος ουκ ακουεις ποσα σου καταμαρτυρουσιν |
| 14. | And he answered him to never a word; so that the governor wondered exceedingly. | Et non respondit ei ad ullum verbum, ita ut miraretur præses vehementer. | και ουκ απεκριθη αυτω προς ουδε εν ρημα ωστε θαυμαζειν τον ηγεμονα λιαν |
| 15. | Now upon the solemn day the governor was accustomed to release to the people one prisoner, whom they would. | Per diem autem solemnem consueverat præses populi dimittere unum vinctum, quem voluissent : | κατα δε εορτην ειωθει ο ηγεμων απολυειν ενα τω οχλω δεσμιον ον ηθελον |
| 16. | And he had then a notorious prisoner, that was called Barabbas. | habebat autem tunc vinctum insignem, qui dicebatur Barrabas. | ειχον δε τοτε δεσμιον επισημον λεγομενον βαραββαν |
| 17. | They therefore being gathered together, Pilate said: Whom will you that I release to you, Barabbas, or Jesus that is called Christ? | Congregatis ergo illis, dixit Pilatus : Quem vultis dimittam vobis : Barabbam, an Jesum, qui dicitur Christus ? | συνηγμενων ουν αυτων ειπεν αυτοις ο πιλατος τινα θελετε απολυσω υμιν βαραββαν η ιησουν τον λεγομενον χριστον |
| 18. | For he knew that for envy they had delivered him. | Sciebat enim quod per invidiam tradidissent eum. | ηδει γαρ οτι δια φθονον παρεδωκαν αυτον |
| 19. | And as he was sitting in the place of judgment, his wife sent to him, saying: Have thou nothing to do with that just man; for I have suffered many things this day in a dream because of him. | Sedente autem illo pro tribunali, misit ad eum uxor ejus, dicens : Nihil tibi, et justo illi : multa enim passa sum hodie per visum propter eum. | καθημενου δε αυτου επι του βηματος απεστειλεν προς αυτον η γυνη αυτου λεγουσα μηδεν σοι και τω δικαιω εκεινω πολλα γαρ επαθον σημερον κατ οναρ δι αυτον |
| 20. | But the chief priests and ancients persuaded the people, that they should ask Barabbas, and make Jesus away. | Principes autem sacerdotum et seniores persuaserunt populis ut peterent Barabbam, Jesum vero perderent. | οι δε αρχιερεις και οι πρεσβυτεροι επεισαν τους οχλους ινα αιτησωνται τον βαραββαν τον δε ιησουν απολεσωσιν |
| 21. | And the governor answering, said to them: Whether will you of the two to be released unto you? But they said, Barabbas. | Respondens autem præses, ait illis : Quem vultis vobis de duobus dimitti ? At illi dixerunt : Barabbam. | αποκριθεις δε ο ηγεμων ειπεν αυτοις τινα θελετε απο των δυο απολυσω υμιν οι δε ειπον βαραββαν |
| 22. | Pilate saith to them: What shall I do then with Jesus that is called Christ? They say all: Let him be crucified. | Dicit illis Pilatus : Quid igitur faciam de Jesu, qui dicitur Christus ? | λεγει αυτοις ο πιλατος τι ουν ποιησω ιησουν τον λεγομενον χριστον λεγουσιν αυτω παντες σταυρωθητω |
| 23. | The governor said to them: Why, what evil hath he done? But they cried out the more, saying: Let him be crucified. | Dicunt omnes : Crucifigatur. Ait illis præses : Quid enim mali fecit ? At illi magis clamabant dicentes : Crucifigatur. | ο δε ηγεμων εφη τι γαρ κακον εποιησεν οι δε περισσως εκραζον λεγοντες σταυρωθητω |
| 24. | And Pilate seeing that he prevailed nothing, but that rather a tumult was made; taking water washed his hands before the people, saying: I am innocent of the blood of this just man; look you to it. | Videns autem Pilatus quia nihil proficeret, sed magis tumultus fieret : accepta aqua, lavit manus coram populo, dicens : Innocens ego sum a sanguine justi hujus : vos videritis. | ιδων δε ο πιλατος οτι ουδεν ωφελει αλλα μαλλον θορυβος γινεται λαβων υδωρ απενιψατο τας χειρας απεναντι του οχλου λεγων αθωος ειμι απο του αιματος του δικαιου τουτου υμεις οψεσθε |
| 25. | And the whole people answering, said: His blood be upon us and our children. | Et respondens universus populus, dixit : Sanguis ejus super nos, et super filios nostros. | και αποκριθεις πας ο λαος ειπεν το αιμα αυτου εφ ημας και επι τα τεκνα ημων |
| 26. | Then he released to them Barabbas, and having scourged Jesus, delivered him unto them to be crucified. | Tunc dimisit illis Barabbam : Jesum autem flagellatum tradidit eis ut crucifigeretur. | τοτε απελυσεν αυτοις τον βαραββαν τον δε ιησουν φραγελλωσας παρεδωκεν ινα σταυρωθη |
| 27. | Then the soldiers of the governor taking Jesus into the hall, gathered together unto him the whole band; | Tunc milites præsidis suscipientes Jesum in prætorium, congregaverunt ad eum universam cohortem : | τοτε οι στρατιωται του ηγεμονος παραλαβοντες τον ιησουν εις το πραιτωριον συνηγαγον επ αυτον ολην την σπειραν |
| 28. | And stripping him, they put a scarlet cloak about him. | et exeuntes eum, chlamydem coccineam circumdederunt ei, | και εκδυσαντες αυτον περιεθηκαν αυτω χλαμυδα κοκκινην |
| 29. | And platting a crown of thorns, they put it upon his head, and a reed in his right hand. And bowing the knee before him, they mocked him, saying: Hail, king of the Jews. | et plectentes coronam de spinis, posuerunt super caput ejus, et arundinem in dextera ejus. Et genu flexo ante eum, illudebant ei, dicentes : Ave rex Judæorum. | και πλεξαντες στεφανον εξ ακανθων επεθηκαν επι την κεφαλην αυτου και καλαμον επι την δεξιαν αυτου και γονυπετησαντες εμπροσθεν αυτου ενεπαιζον αυτω λεγοντες χαιρε ο βασιλευς των ιουδαιων |
| 30. | And spitting upon him, they took the reed, and struck his head. | Et exspuentes in eum, acceperunt arundinem, et percutiebant caput ejus. | και εμπτυσαντες εις αυτον ελαβον τον καλαμον και ετυπτον εις την κεφαλην αυτου |
| 31. | And after they had mocked him, they took off the cloak from him, and put on him his own garments, and led him away to crucify him. | Et postquam illuserunt ei, exuerunt eum chlamyde, et induerunt eum vestimentis ejus, et duxerunt eum ut crucifigerent. | και οτε ενεπαιξαν αυτω εξεδυσαν αυτον την χλαμυδα και ενεδυσαν αυτον τα ιματια αυτου και απηγαγον αυτον εις το σταυρωσαι |
| 32. | And going out, they found a man of Cyrene, named Simon: him they forced to take up his cross. | Exeuntes autem invenerunt hominem Cyrenæum, nomine Simonem : hunc angariaverunt ut tolleret crucem ejus. | εξερχομενοι δε ευρον ανθρωπον κυρηναιον ονοματι σιμωνα τουτον ηγγαρευσαν ινα αρη τον σταυρον αυτου |
| 33. | And they came to the place that is called Golgotha, which is the place of Calvary. | Et venerunt in locum qui dicitur Golgotha, quod est Calvariæ locus. | και ελθοντες εις τοπον λεγομενον γολγοθα ο εστιν λεγομενος κρανιου τοπος |
| 34. | And they gave him wine to drink mingled with gall. And when he had tasted, he would not drink. | Et dederunt ei vinum bibere cum felle mistum. Et cum gustasset, noluit bibere. | εδωκαν αυτω πιειν οξος μετα χολης μεμιγμενον και γευσαμενος ουκ ηθελεν πιειν |
| 35. | And after they had crucified him, they divided his garments, casting lots; that it might be fulfilled which was spoken by the prophet, saying: They divided my garments among them; and upon my vesture they cast lots. | Postquam autem crucifixerunt eum, diviserunt vestimenta ejus, sortem mittentes : ut impleretur quod dictum est per prophetam dicentem : Diviserunt sibi vestimenta mea, et super vestem meam miserunt sortem. | σταυρωσαντες δε αυτον διεμερισαντο τα ιματια αυτου βαλλοντες κληρον |
| 36. | And they sat and watched him. | Et sedentes servabant eum. | και καθημενοι ετηρουν αυτον εκει |
| 37. | And they put over his head his cause written: THIS IS JESUS THE KING OF THE JEWS. | Et imposuerunt super caput ejus causam ipsius scriptam : Hic est Jesus rex Judæorum. | και επεθηκαν επανω της κεφαλης αυτου την αιτιαν αυτου γεγραμμενην ουτος εστιν ιησους ο βασιλευς των ιουδαιων |
| 38. | Then were crucified with him two thieves: one on the right hand, and one on the left. | Tunc crucifixi sunt cum eo duo latrones : unus a dextris, et unus a sinistris. | τοτε σταυρουνται συν αυτω δυο λησται εις εκ δεξιων και εις εξ ευωνυμων |
| 39. | And they that passed by, blasphemed him, wagging their heads, | Prætereuntes autem blasphemabant eum moventes capita sua, | οι δε παραπορευομενοι εβλασφημουν αυτον κινουντες τας κεφαλας αυτων |
| 40. | And saying: Vah, thou that destroyest the temple of God, and in three days dost rebuild it: save thy own self: if thou be the Son of God, come down from the cross. | et dicentes : Vah qui destruis templum Dei, et in triduo illud reædificas : salva temetipsum : si Filius Dei es, descende de cruce. | και λεγοντες ο καταλυων τον ναον και εν τρισιν ημεραις οικοδομων σωσον σεαυτον ει υιος ει του θεου καταβηθι απο του σταυρου |
| 41. | In like manner also the chief priests, with the scribes and ancients, mocking, said: | Similiter et principes sacerdotum illudentes cum scribis et senioribus dicebant : | ομοιως δε και οι αρχιερεις εμπαιζοντες μετα των γραμματεων και πρεσβυτερων και φαρισαιων ελεγον |
| 42. | He saved others; himself he cannot save. If he be the king of Israel, let him now come down from the cross, and we will believe him. | Alios salvos fecit, seipsum non potest salvum facere : si rex Israël est, descendat nunc de cruce, et credimus ei : | αλλους εσωσεν εαυτον ου δυναται σωσαι ει βασιλευς ισραηλ εστιν καταβατω νυν απο του σταυρου και πιστευσομεν επ αυτω |
| 43. | He trusted in God; let him now deliver him if he will have him; for he said: I am the Son of God. | confidit in Deo : liberet nunc, si vult eum : dixit enim : Quia Filius Dei sum. | πεποιθεν επι τον θεον ρυσασθω νυν αυτον ει θελει αυτον ειπεν γαρ οτι θεου ειμι υιος |
| 44. | And the selfsame thing the thieves also, that were crucified with him, reproached him with. | Idipsum autem et latrones, qui crucifixi erant cum eo, improperabant ei. | το δ αυτο και οι λησται οι συσταυρωθεντες αυτω ωνειδιζον αυτον |
| 45. | Now from the sixth hour there was darkness over the whole earth, until the ninth hour. | A sexta autem hora tenebræ factæ sunt super universam terram usque ad horam nonam. | απο δε εκτης ωρας σκοτος εγενετο επι πασαν την γην εως ωρας ενατης |
| 46. | And about the ninth hour Jesus cried with a loud voice, saying: Eli, Eli, lamma sabacthani? that is, My God, my God, why hast thou forsaken me? | Et circa horam nonam clamavit Jesus voce magna, dicens : Eli, Eli, lamma sabacthani ? hoc est : Deus meus, Deus meus, ut quid dereliquisti me ? | περι δε την ενατην ωραν ανεβοησεν ο ιησους φωνη μεγαλη λεγων ηλι ηλι λιμα σαβαχθανι τουτ εστιν θεε μου θεε μου ινα τι με εγκατελιπες |
| 47. | And some that stood there and heard, said: This man calleth Elias. | Quidam autem illic stantes, et audientes, dicebant : Eliam vocat iste. | τινες δε των εκει εστωτων ακουσαντες ελεγον οτι ηλιαν φωνει ουτος |
| 48. | And immediately one of them running took a sponge, and filled it with vinegar; and put it on a reed, and gave him to drink. | Et continuo currens unus ex eis, acceptam spongiam implevit aceto, et imposuit arundini, et dabat ei bibere. | και ευθεως δραμων εις εξ αυτων και λαβων σπογγον πλησας τε οξους και περιθεις καλαμω εποτιζεν αυτον |
| 49. | And the others said: Let be, let us see whether Elias will come to deliver him. | Ceteri vero dicebant : Sine, videamus an veniat Elias liberans eum. | οι δε λοιποι ελεγον αφες ιδωμεν ει ερχεται ηλιας σωσων αυτον |
| 50. | And Jesus again crying with a loud voice, yielded up the ghost. | Jesus autem iterum clamans voce magna, emisit spiritum. | ο δε ιησους παλιν κραξας φωνη μεγαλη αφηκεν το πνευμα |
| 51. | And behold the veil of the temple was rent in two from the top even to the bottom, and the earth quaked, and the rocks were rent. | Et ecce velum templi scissum est in duas partes a summo usque deorsum : et terra mota est, et petræ scissæ sunt, | και ιδου το καταπετασμα του ναου εσχισθη εις δυο απο ανωθεν εως κατω και η γη εσεισθη και αι πετραι εσχισθησαν |
| 52. | And the graves were opened: and many bodies of the saints that had slept arose, | et monumenta aperta sunt : et multa corpora sanctorum, qui dormierant, surrexerunt. | και τα μνημεια ανεωχθησαν και πολλα σωματα των κεκοιμημενων αγιων ηγερθη |
| 53. | And coming out of the tombs after his resurrection, came into the holy city, and appeared to many. | Et exeuntes de monumentis post resurrectionem ejus, venerunt in sanctam civitatem, et apparuerunt multis. | και εξελθοντες εκ των μνημειων μετα την εγερσιν αυτου εισηλθον εις την αγιαν πολιν και ενεφανισθησαν πολλοις |
| 54. | Now the centurion and they that were with him watching Jesus, having seen the earthquake, and the things that were done, were sore afraid, saying: Indeed this was the Son of God. | Centurio autem, et qui cum eo erant, custodientes Jesum, viso terræmotu, et his quæ fiebant, timuerunt valde, dicentes : Vere Filius Dei erat iste. | ο δε εκατονταρχος και οι μετ αυτου τηρουντες τον ιησουν ιδοντες τον σεισμον και τα γενομενα εφοβηθησαν σφοδρα λεγοντες αληθως θεου υιος ην ουτος |
| 55. | And there were there many women afar off, who had followed Jesus from Galilee, ministering unto him: | Erant autem ibi mulieres multæ a longe, quæ secutæ erant Jesum a Galilæa, ministrantes ei : | ησαν δε εκει γυναικες πολλαι απο μακροθεν θεωρουσαι αιτινες ηκολουθησαν τω ιησου απο της γαλιλαιας διακονουσαι αυτω |
| 56. | Among whom was Mary Magdalen, and Mary the mother of James and Joseph, and the mother of the sons of Zebedee. | inter quas erat Maria Magdalene, et Maria Jacobi, et Joseph mater, et mater filiorum Zebedæi. | εν αις ην μαρια η μαγδαληνη και μαρια η του ιακωβου και ιωση μητηρ και η μητηρ των υιων ζεβεδαιου |
| 57. | And when it was evening, there came a certain rich man of Arimathea, named Joseph, who also himself was a disciple of Jesus. | Cum autem sero factum esset, venit quidam homo dives ab Arimathæa, nomine Joseph, qui et ipse discipulus erat Jesu : | οψιας δε γενομενης ηλθεν ανθρωπος πλουσιος απο αριμαθαιας τουνομα ιωσηφ ος και αυτος εμαθητευσεν τω ιησου |
| 58. | He went to Pilate, and asked the body of Jesus. Then Pilate commanded that the body should be delivered. | hic accessit ad Pilatum, et petiit corpus Jesu. Tunc Pilatus jussit reddi corpus. | ουτος προσελθων τω πιλατω ητησατο το σωμα του ιησου τοτε ο πιλατος εκελευσεν αποδοθηναι το σωμα |
| 59. | And Joseph taking the body, wrapped it up in a clean linen cloth. | Et accepto corpore, Joseph involvit illud in sindone munda, | και λαβων το σωμα ο ιωσηφ ενετυλιξεν αυτο σινδονι καθαρα |
| 60. | And laid it in his own new monument, which he had hewed out in a rock. And he rolled a great stone to the door of the monument, and went his way. | et posuit illud in monumento suo novo, quod exciderat in petra. Et advolvit saxum magnum ad ostium monumenti, et abiit. | και εθηκεν αυτο εν τω καινω αυτου μνημειω ο ελατομησεν εν τη πετρα και προσκυλισας λιθον μεγαν τη θυρα του μνημειου απηλθεν |
| 61. | And there was there Mary Magdalen, and the other Mary sitting over against the sepulchre. | Erant autem ibi Maria Magdalene, et altera Maria, sedentes contra sepulchrum. | ην δε εκει μαρια η μαγδαληνη και η αλλη μαρια καθημεναι απεναντι του ταφου |
| 62. | And the next day, which followed the day of preparation, the chief priests and the Pharisees came together to Pilate, | Altera autem die, quæ est post Parasceven, convenerunt principes sacerdotum et pharisæi ad Pilatum, | τη δε επαυριον ητις εστιν μετα την παρασκευην συνηχθησαν οι αρχιερεις και οι φαρισαιοι προς πιλατον |
| 63. | Saying: Sir, we have remembered, that that seducer said, while he was yet alive: After three days I will rise again. | dicentes : Domine, recordati sumus, quia seductor ille dixit adhuc vivens : Post tres dies resurgam. | λεγοντες κυριε εμνησθημεν οτι εκεινος ο πλανος ειπεν ετι ζων μετα τρεις ημερας εγειρομαι |
| 64. | Command therefore the sepulchre to be guarded until the third day: lest perhaps his disciples come and steal him away, and say to the people: He is risen from the dead; and the last error shall be worse than the first. | Jube ergo custodiri sepulchrum usque in diem tertium : ne forte veniant discipuli ejus, et furentur eum, et dicant plebi : Surrexit a mortuis : et erit novissimus error pejor priore. | κελευσον ουν ασφαλισθηναι τον ταφον εως της τριτης ημερας μηποτε ελθοντες οι μαθηται αυτου νυκτος κλεψωσιν αυτον και ειπωσιν τω λαω ηγερθη απο των νεκρων και εσται η εσχατη πλανη χειρων της πρωτης |
| 65. | Pilate saith to them: You have a guard; go, guard it as you know. | Ait illis Pilatus : Habetis custodiam, ite, custodite sicut scitis. | εφη δε αυτοις ο πιλατος εχετε κουστωδιαν υπαγετε ασφαλισασθε ως οιδατε |
| 66. | And they departing, made the sepulchre sure, sealing the stone, and setting guards. | Illi autem abeuntes, munierunt sepulchrum, signantes lapidem, cum custodibus. | οι δε πορευθεντες ησφαλισαντο τον ταφον σφραγισαντες τον λιθον μετα της κουστωδιας |
This post is WAY too long!
The fathers of the Church had a lot to say on this subject. Thanks for reading.
Christ’s passion wasn’t short.
Read the passion again from your Bible and meditate on your short or long attitude about it.
After all, Christ died for us.
Pray for Pope Francis.
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