|Douay-RheimsDouay-Rheims Bible — The New Testament was published at Rheims, France (1582), the Old Testament at Douay (1609) by exiled English Catholic scholars. Bishop Challoner updated it extensively mid-18th century. The Douay-Rheims served as the English bible for the Catholic world for centuries. This text set is from an approved 1914 U.S. printing.||Clementine Latin VulgateClementine Latin Vulgate Bible — Update to the Latin Vulgate Bible of St. Jerome, a foundational Catholic bible, originally issued under Pope Sixtus V and authoritatively revised by Pope Clement VIII, hence its name. This 1914 printing starts with the original Clementine text and takes into account variations in prior printings as well as correctoria officially issued by the Vatican.||Haydock CommentaryHaydock Catholic Bible Commentary — Originally compiled by Catholic priest and biblical scholar Rev. George Leo Haydock (1774-1849); written with the Douay-Rheims Bible in view.|
|1 And after six days Jesus taketh with him Peter and James and John, and leadeth them up into an high mountain apart by themselves, and was transfigured before them.||Et post dies sex assumit Iesus Petrum, et Iacobum, et Ioannem: et ducit illos in montem excelsum seorsum solos, et transfiguratus est coram ipsis.|
|2 And his garments became shining and exceeding white as snow, so as no fuller upon earth can make white.||Et vestimenta eius facta sunt splendentia, et candida nimis velut nix, qualia fullo non potest super terram candida facere.|
|3 And there appeared to them Elias with Moses; and they were talking with Jesus.||Et apparuit illis Elias cum Moyse: et erant loquentes cum Iesu.|
|4 And Peter answering, said to Jesus: Rabbi, it is good for us to be here: and let us make three tabernacles, one for thee, and one for Moses, and one for Elias.||Et respondens Petrus, ait Iesu: Rabbi, bonum est nos hic esse: et faciamus tria tabernacula, Tibi unum, et Moysi unum, et Eliæ unum.||The law and the prophets were signified by Moses and Elias; both bear testimony to the divinity of Jesus Christ's mission, which was effectually to close the old, and open the new dispensation. By the apparitions of these two illustrious personages, we learn also that sometimes, though not often, there is, by the permission of heaven, a certain intercourse between the living and the dead. B.
|5 For he knew not what he said: for they were struck with fear.||Non enim sciebat quid diceret: erant enim timore exterriti:||Peter had forgotten that the glorious kingdom of Christ was not of this world, but in heaven only; that himself and the other apostles, clothed as they were with their mortality, could not participate in immortal joys; and that the mansions in the house of the Father are not raised with human hands. He again shewed that he knew not what he said, by wishing to make three tabernacles, one for the law, one for the prophets, and one for the gospel, since these three cannot be separated from each other. Ven. Bede.
|6 And there was a cloud overshadowing them: and a voice came out of the cloud, saying: This is my most beloved son; hear ye him.||Et facta est nubes obumbrans eos: et venit vox de nube, dicens: Hic est Filius meus charissimus: audite illum.|
|7 And immediately looking about, they saw no man any more, but Jesus only with them.||Et statim circumspicientes, neminem amplius viderunt, nisi Iesum tantum secum.|
|8 And as they came down from the mountain, he charged them not to tell any man what things they had seen, till the Son of man shall be risen again from the dead.||Et descendentibus illis de monte, præcepit illis ne cuiquam quæ vidissent, narrarent: nisi cum Filius hominis a mortuis resurrexerit.|
|9 And they kept the word to themselves; questioning together what that should mean, when he shall be risen from the dead.||Et verbum continuerunt apud se: conquirentes quid esset: Cum a mortuis resurrexerit.||Risen from the dead. The disciples believed the resurrection of the dead, but they knew not what Christ meant by by his rising from the dead. Their thoughts were filled with the idea of a glorious kingdom in this world, in which they should enjoy great dignities and offices under the Messias. Wi.
|10 And they asked him, saying: Why then do the Pharisees and scribes say that Elias must come first?||Et interrogabant eum, dicentes: Quid ergo dicunt Pharisæi, et Scribæ, quia Eliam oportet venire primum?||The Jews here confound the two comings of Jesus Christ. The Baptist, in the spirit of Elias, will precede the first, and Elias in person, the second coming of Christ.
|11 Who answering, said to them: Elias, when he shall come first, shall restore all things; and as it is written of the Son of man, that he must suffer many things and be despised.||Qui respondens, ait illis: Elias cum venerit primo, restituet omnia: et quo modo scriptum est in Filium hominis, ut multa patiatur et contemnatur.|
|12 But I say to you, that Elias also is come, (and they have done to him whatsoever they would,) as it is written of him.||Sed dico vobis quia et Elias venit (et fecerunt illi quæcumque voluerunt) sicut scriptum est de eo.|
|13 And coming to his disciples, he saw a great multitude about them, and the scribes disputing with them.||Et veniens ad discipulos suos, vidit turbam magnam circa eos, et Scribas conquirentes cum illis.|
|14 And presently all the people seeing Jesus, were astonished and struck with fear; and running to him, they saluted him.||Et confestim omnis populus videns Iesum, stupefactus est, et expaverunt, et accurrentes salutabant eum.||The multitude were so solicitous to see Christ that they saluted him when yet a great way off. Some imagine that the countenance of our Saviour, being rendered more beautiful by his transfiguration, attracted the attention and admiration of the people. Theophy.
|15 And he asked them: What do you question about among you?||Et interrogavit eos: Quid inter vos conquiritis?|
|16 And one of the multitude, answering, said: Master, I have brought my son to thee, having a dumb spirit.||Et respondens unus de turba, dixit: Magister, attuli filium meum ad te habentem spiritum mutum:|
|17 Who, wheresoever he taketh him, dasheth him, and he foameth, and gnasheth with the teeth, and pineth away; and I spoke to thy disciples to cast him out, and they could not.||qui ubicumque eum apprehenderit, allidit illum, et spumat, et stridet dentibus, et arescit: et dixi discipulis tuis ut eiicerent illum, et non potuerunt.|
|18 Who answering them, said: O incredulous generation, how long shall I be with you? how long shall I suffer you? bring him unto me.||Qui respondens eis, dixit: O generatio incredula, quamdiu apud vos ero? quamdiu vos patiar? afferte illum ad me.|
|19 And they brought him. And when he had seen him, immediately the spirit troubled him; and being thrown down upon the ground, he rolled about foaming.||Et attulerunt eum. Et cum vidisset eum, statim spiritus conturbavit illum: et elisus in terram, volutabatur spumans.|
|20 And he asked his father: How long time is it since this hath happened unto him? But he said: From his infancy:||Et interrogavit patrem eius: Quantum temporis est ex quo ei hoc accidit? At ille ait: Ab infantia:||Let those blush who pretend to affirm, that all men come into this world clear of original sin, and perfectly innocent like Adam when first created. For why should this child be tormented by a cruel devil, if he had not been under the guilt of original sin, as it is clear, beyond dispute, that he could not be guilty of any actual transgression? Ven. Bede.
|21 And oftentimes hath he cast him into the fire and into waters to destroy him. But if thou canst do any thing, help us, having compassion on us.||et frequenter eum in ignem, et in aquas misit ut eum perderet. sed si quid potes, adiuva nos, misertus nostri.|
|22 And Jesus saith to him: If thou canst believe, all things are possible to him that believeth.||Iesus autem ait illi: Si potes credere, omnia possibilia sunt credenti.||The answer of our Lord is adapted to the petition of the child's father. He had said: If thou canst do any thing, have mercy on us: and Christ answered: If thou canst believe, &c. Thus when the leper said: If thou wilt, thou canst make me clean, he answered: I will, be thou made clean. Ven Bede. —  All things are possible to him that believeth. The sense is not, as if he that believeth could do all things; but that any thing might be done by the divine power and goodness, in favour of him that had a firm and lively faith. Wi.
|23 And immediately the father of the boy crying out, with tears said: I do believe, Lord: help my unbelief.||Et continuo exclamans pater pueri, cum lacrymis aiebat: Credo, Domine: adiuva incredulitatem meam.||If the man believed, as he said, why does he add, help my unbelief? It may be answered: because faith is manifold; their is a faith of beginners, and a faith of the perfect. The incipient faith this man already possessed, and he besought our Saviour to help him to the higher degrees of this virtue. No one becomes great and perfect all at once, but must first set off with small beginnings, and thus gradually ascend to the height of perfection. Thus the man, who, by the inspiration of grace has received imperfect faith, may be said at the same time to believe, and still to be incredulous. Ven. Bede. — Here we are taught that our faith is weak, and has need of support and increase from God's assistance. When tears accompany our faith, they obtain for us the grant of our petitions. S. Jerom.
|24 And when Jesus saw the multitude running together, he threatened the unclean spirit, saying to him: Deaf and dumb spirit, I command thee, go out of him; and enter not any more into him.||Et cum videret Iesus concurrentem turbam, comminatus est spiritui immundo, dicens illi: Surde, et mute spiritus, ego præcipio tibi, exi ab eo: et amplius ne introeas in eum.|
|25 And crying out, and greatly tearing him, he went out of him, and he became as dead, so that many said: He is dead.||Et exclamans, et multum discerpens eum, exiit ab eo, et factus est sicut mortuus, ita ut multi dicerent: Quia mortuus est.|
|26 But Jesus taking him by the hand, lifted him up; and he arose.||Iesus autem tenens manum eius, elevavit eum, et surrexit.||Him whom the devil had made like to the dead, the goodness of Christ, by his charitable touch, restored to life. Thus proving at once both his divinity and humanity; the former by his wonderful cure of healing, and the latter by performing this cure by a touch of the hand. Ven. Bede. — The devil could not inflict a real death on the child, on account of the dissent of the Author of life. S. Chrys.
|27 And when he was come into the house, his disciples secretly asked him: Why could not we cast him out?||Et cum introisset in domum, discipuli eius secreto interrogabant eum: Quare nos non potuimus eiicere eum?||This person, whom the apostles had forbidden to work miracles in the name of Christ, believed indeed in Christ, but did not follow him, on account of the great poverty of the apostles: he was not perfect, nor had he left all things to follow Christ. The apostles therefore concluded, that such a one was not worthy to work miracles in the name of their divine Master. But for this indiscretion, Christ rebukes them, saying , do not, &c. T.
|28 And he said to them: This kind can go out by nothing, but by prayer and fasting.||Et dixit illis: Hoc genus in nullo potest exire, nisi in oratione, et ieiunio.|
|29 And departing from thence, they passed through Galilee, and he would not that any man should know it.||Et inde profecti prætergrediebantur Galilæam: nec volebat quemquam scire.|
|30 And he taught his disciples, and said to them: The Son of man shall be betrayed into the hands of men, and they shall kill him; and after that he is killed, he shall rise again the third day.||Docebat autem discipulos suos, et dicebat illis: Quoniam filius hominis tradetur in manus hominum, et occident eum, et occisus tertia die resurget.|
|31 But they understood not the word, and they were afraid to ask him.||At illi ignorabant verbum: et timebant interrogare eum.||They could not comprehend what he said; and this not so much through the dulness and stupidity of their understandings, as through their personal affection to him; and because knowing him to be God, they could not conceive how a God could die. Nic. de Lyra.
|32 And they came to Capharnaum. And when they were in the house, he asked them: What did you treat of in the way?||Et venerunt Capharnaum. Qui cum domi essent, interrogabat eos: Quid in via tractabatis?|
|33 But they held their peace, for in the way they had disputed among themselves, which of them should be the greatest.||At illi tacebant. siquidem in via inter se disputaverunt, quis eorum maior esset.|
|34 And sitting down, he called the twelve, and saith to them: If any man desire to be first, he shall be the last of all, and the minister of all.||Et residens vocavit duodecim, et ait illis: Si quis vult primus esse, erit omnium novissimus, et omnium minister.|
|35 And taking a child, he set him in the midst of them. Whom when he had embraced, he saith to them:||Et accipiens puerum, statuit eum in medio eorum: quem cum complexus esset, ait illis:|
|36 Whosoever shall receive one such child as this in my name, receiveth me. And whosoever shall receive me, receiveth not me, but him that sent me.||Quisquis unum ex huiusmodi pueris receperit in nomine meo, me recipit: et quicumque me susceperit, non me suscipit, sed eum, qui misit me.|
|37 John answered him, saying: Master, we saw one casting out devils in thy name, who followeth not us, and we forbade him.||Respondit illi Ioannes, dicens: Magister, vidimus quemdam in nomine tuo eiicientem dæmonia, qui non sequitur nos, et prohibuimus eum.||Who followeth not us, in that special manner, as Christ's apostles did. Wi.
|38 But Jesus said: Do not forbid him. For there is no man that doth a miracle in my name, and can soon speak ill of me.||Iesus autem ait: Nolite prohibere eum. nemo est enim qui faciat virtutem in nomine meo, et possit cito male loqui de me.|
|39 For he that is not against you, is for you.||qui enim non est adversum vos, pro vobis est.|
|40 For whosoever shall give you to drink a cup of water in my name, because you belong to Christ: amen I say to you, he shall not lose his reward.||Quisquis enim potum dederit vobis calicem aquæ in nomine meo, quia Christi estis: amen dico vobis, non perdet mercedem suam.||Here we may find that no one, however poor, can be excused from good works; since there is no one who is not able to give at least a cup of cold water; and we are assured that he will not lose his reward. Nic. de Lyra.
|41 And whosoever shall scandalize one of these little ones that believe in me; it were better for him that a millstone were hanged around his neck, and he were cast into the sea.||Et quisquis scandalizaverit unum ex his pusillis credentibus in me: bonum est ei magis si circumdaretur mola asinaria collo eius, et in mare mitteretur.|
|42 And if thy hand scandalize thee, cut it off: it is better for thee to enter into life, maimed, than having two hands to go into hell, into unquenchable fire:||Et si scandalizaverit te manus tua, abscide illam: bonum est tibi debilem introire in vitam, quam duas manus habentem ire in gehennam, in ignem inextinguibilem:|
|43 Where there worm dieth not, and the fire is not extinguished.||ubi vermis eorum non moritur, et ignis non extinguitur.||Where their worm dieth not. These words are taken out of Isaias lxvi. 24; and are to be expounded of the punishments, and fruitless repentance of the wicked in the next world. Wi.
|44 And if thy foot scandalize thee, cut it off. It is better for thee to enter lame into life everlasting, than having two feet, to be cast into the hell of unquenchable fire:||Et si pes tuus te scandalizat, amputa illum: bonum est tibi claudum introire in vitam æternam, quam duos pedes habentem mitti in gehennam ignis inextinguibilis:|
|45 Where their worm dieth not, and the fire is not extinguished.||ubi vermis eorum non moritur, et ignis non extinguitur.|
|46 And if thy eye scandalize thee, pluck it out. It is better for thee with one eye to enter into the kingdom of God, than having two eyes to be cast into the hell of fire:||Quod si oculus tuus scandalizat te, eiice eum: bonum est tibi luscum introire in regnum Dei, quam duos oculos habentem mitti in gehennam ignis:|
|47 Where the worm dieth not, and the fire is not extinguished.||ubi vermis eorum non moritur, et ignis non extinguitur.|
|48 For every one shall be salted with fire: and every victim shall be salted with salt.||Omnis enim igne salietur, et omnis victima sale salietur.|| For every one shall be salted with fire. The sense seems to be, that every wicked unrepenting sinner (of whom it was before said, that their worm dieth not ) shall be severely and continually punished, though not consumed by the fire of hell. — And every victim shall be salted with salt; that is, even good men shall be cleansed and purified by trials and sufferings in this world, as some victims were to be salted by the law. Lev. ii. 13. Wi.
|49 Salt is good. But if the salt became unsavoury; wherewith will you season it? Have salt in you, and have peace among you.||Bonum est sal: quod si sal insulsum fuerit: in quo illud condietis? Habete in vobis sal, et pacem habete inter vos.||Become unsavoury; i.e. if he, who has once received the faith, should apostatize from it, what is there that can possibly convert him from his wicked ways? since even the salt, with which he was salted, is become unsavoury, i.e. the doctrines he formerly received are no longer of any use. Nic. de Lyra.