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The Angel of the Lord declared to Mary:
Behold the handmaid of the Lord: Be it done unto me according to Thy word.
And the Word was made Flesh: And dwelt among us.
Amen. |
Posted on 04/22/2011 12:38:54 AM PDT by Salvation
April 22, 2011
Good Friday of the Lord’s Passion
Reading 1
Responsorial Psalm
Reading 2
Gospel
Reading 1
See, my servant shall prosper,
he shall be raised high and greatly exalted.
Even as many were amazed at himC
so marred was his look beyond human semblance
and his appearance beyond that of the sons of manC
so shall he startle many nations,
because of him kings shall stand speechless;
for those who have not been told shall see,
those who have not heard shall ponder it.
Who would believe what we have heard?
To whom has the arm of the LORD been revealed?
He grew up like a sapling before him,
like a shoot from the parched earth;
there was in him no stately bearing to make us look at him,
nor appearance that would attract us to him.
He was spurned and avoided by people,
a man of suffering, accustomed to infirmity,
one of those from whom people hide their faces,
spurned, and we held him in no esteem.
Yet it was our infirmities that he bore,
our sufferings that he endured,
while we thought of him as stricken,
as one smitten by God and afflicted.
But he was pierced for our offenses,
crushed for our sins;
upon him was the chastisement that makes us whole,
by his stripes we were healed.
We had all gone astray like sheep,
each following his own way;
but the LORD laid upon him
the guilt of us all.
Though he was harshly treated, he submitted
and opened not his mouth;
like a lamb led to the slaughter
or a sheep before the shearers,
he was silent and opened not his mouth.
Oppressed and condemned, he was taken away,
and who would have thought any more of his destiny?
When he was cut off from the land of the living,
and smitten for the sin of his people,
a grave was assigned him among the wicked
and a burial place with evildoers,
though he had done no wrong
nor spoken any falsehood.
But the LORD was pleased
to crush him in infirmity.
If he gives his life as an offering for sin,
he shall see his descendants in a long life,
and the will of the LORD shall be accomplished through him.
Because of his affliction
he shall see the light in fullness of days;
through his suffering, my servant shall justify many,
and their guilt he shall bear.
Therefore I will give him his portion among the great,
and he shall divide the spoils with the mighty,
because he surrendered himself to death
and was counted among the wicked;
and he shall take away the sins of many,
and win pardon for their offenses.
R. (Lk 23:46) Father, into your hands I commend my spirit.
In you, O LORD, I take refuge;
let me never be put to shame.
In your justice rescue me.
Into your hands I commend my spirit;
you will redeem me, O LORD, O faithful God.
R. Father, into your hands I commend my spirit.
For all my foes I am an object of reproach,
a laughingstock to my neighbors, and a dread to my friends;
they who see me abroad flee from me.
I am forgotten like the unremembered dead;
I am like a dish that is broken.
R. Father, into your hands I commend my spirit.
But my trust is in you, O LORD;
I say, “You are my God.
In your hands is my destiny; rescue me
from the clutches of my enemies and my persecutors.”
R. Father, into your hands I commend my spirit.
Let your face shine upon your servant;
save me in your kindness.
Take courage and be stouthearted,
all you who hope in the LORD.
R. Father, into your hands I commend my spirit.
Brothers and sisters:
Since we have a great high priest who has passed through the heavens,
Jesus, the Son of God,
let us hold fast to our confession.
For we do not have a high priest
who is unable to sympathize with our weaknesses,
but one who has similarly been tested in every way,
yet without sin.
So let us confidently approach the throne of grace
to receive mercy and to find grace for timely help.
In the days when Christ was in the flesh,
he offered prayers and supplications with loud cries and tears
to the one who was able to save him from death,
and he was heard because of his reverence.
Son though he was, he learned obedience from what he suffered;
and when he was made perfect,
he became the source of eternal salvation for all who obey him.
Jesus went out with his disciples across the Kidron valley
to where there was a garden,
into which he and his disciples entered.
Judas his betrayer also knew the place,
because Jesus had often met there with his disciples.
So Judas got a band of soldiers and guards
from the chief priests and the Pharisees
and went there with lanterns, torches, and weapons.
Jesus, knowing everything that was going to happen to him,
went out and said to them, “Whom are you looking for?”
They answered him, “Jesus the Nazorean.”
He said to them, “I AM.”
Judas his betrayer was also with them.
When he said to them, “I AM, “
they turned away and fell to the ground.
So he again asked them,
“Whom are you looking for?”
They said, “Jesus the Nazorean.”
Jesus answered,
“I told you that I AM.
So if you are looking for me, let these men go.”
This was to fulfill what he had said,
“I have not lost any of those you gave me.”
Then Simon Peter, who had a sword, drew it,
struck the high priest’s slave, and cut off his right ear.
The slave’s name was Malchus.
Jesus said to Peter,
“Put your sword into its scabbard.
Shall I not drink the cup that the Father gave me?”
So the band of soldiers, the tribune, and the Jewish guards seized Jesus,
bound him, and brought him to Annas first.
He was the father-in-law of Caiaphas,
who was high priest that year.
It was Caiaphas who had counseled the Jews
that it was better that one man should die rather than the people.
Simon Peter and another disciple followed Jesus.
Now the other disciple was known to the high priest,
and he entered the courtyard of the high priest with Jesus.
But Peter stood at the gate outside.
So the other disciple, the acquaintance of the high priest,
went out and spoke to the gatekeeper and brought Peter in.
Then the maid who was the gatekeeper said to Peter,
“You are not one of this man’s disciples, are you?”
He said, “I am not.”
Now the slaves and the guards were standing around a charcoal fire
that they had made, because it was cold,
and were warming themselves.
Peter was also standing there keeping warm.
The high priest questioned Jesus
about his disciples and about his doctrine.
Jesus answered him,
“I have spoken publicly to the world.
I have always taught in a synagogue
or in the temple area where all the Jews gather,
and in secret I have said nothing. Why ask me?
Ask those who heard me what I said to them.
They know what I said.”
When he had said this,
one of the temple guards standing there struck Jesus and said,
“Is this the way you answer the high priest?”
Jesus answered him,
“If I have spoken wrongly, testify to the wrong;
but if I have spoken rightly, why do you strike me?”
Then Annas sent him bound to Caiaphas the high priest.
Now Simon Peter was standing there keeping warm.
And they said to him,
“You are not one of his disciples, are you?”
He denied it and said,
“I am not.”
One of the slaves of the high priest,
a relative of the one whose ear Peter had cut off, said,
“Didn’t I see you in the garden with him?”
Again Peter denied it.
And immediately the cock crowed.
Then they brought Jesus from Caiaphas to the praetorium.
It was morning.
And they themselves did not enter the praetorium,
in order not to be defiled so that they could eat the Passover.
So Pilate came out to them and said,
“What charge do you bring against this man?”
They answered and said to him,
“If he were not a criminal,
we would not have handed him over to you.”
At this, Pilate said to them,
“Take him yourselves, and judge him according to your law.”
The Jews answered him,
“We do not have the right to execute anyone, “
in order that the word of Jesus might be fulfilled
that he said indicating the kind of death he would die.
So Pilate went back into the praetorium
and summoned Jesus and said to him,
“Are you the King of the Jews?”
Jesus answered,
“Do you say this on your own
or have others told you about me?”
Pilate answered,
“I am not a Jew, am I?
Your own nation and the chief priests handed you over to me.
What have you done?”
Jesus answered,
“My kingdom does not belong to this world.
If my kingdom did belong to this world,
my attendants would be fighting
to keep me from being handed over to the Jews.
But as it is, my kingdom is not here.”
So Pilate said to him,
“Then you are a king?”
Jesus answered,
“You say I am a king.
For this I was born and for this I came into the world,
to testify to the truth.
Everyone who belongs to the truth listens to my voice.”
Pilate said to him, “What is truth?”
When he had said this,
he again went out to the Jews and said to them,
“I find no guilt in him.
But you have a custom that I release one prisoner to you at Passover.
Do you want me to release to you the King of the Jews?”
They cried out again,
“Not this one but Barabbas!”
Now Barabbas was a revolutionary.
Then Pilate took Jesus and had him scourged.
And the soldiers wove a crown out of thorns and placed it on his head,
and clothed him in a purple cloak,
and they came to him and said,
“Hail, King of the Jews!”
And they struck him repeatedly.
Once more Pilate went out and said to them,
“Look, I am bringing him out to you,
so that you may know that I find no guilt in him.”
So Jesus came out,
wearing the crown of thorns and the purple cloak.
And he said to them, “Behold, the man!”
When the chief priests and the guards saw him they cried out,
“Crucify him, crucify him!”
Pilate said to them,
“Take him yourselves and crucify him.
I find no guilt in him.”
The Jews answered,
“We have a law, and according to that law he ought to die,
because he made himself the Son of God.”
Now when Pilate heard this statement,
he became even more afraid,
and went back into the praetorium and said to Jesus,
“Where are you from?”
Jesus did not answer him.
So Pilate said to him,
“Do you not speak to me?
Do you not know that I have power to release you
and I have power to crucify you?”
Jesus answered him,
“You would have no power over me
if it had not been given to you from above.
For this reason the one who handed me over to you
has the greater sin.”
Consequently, Pilate tried to release him; but the Jews cried out,
“If you release him, you are not a Friend of Caesar.
Everyone who makes himself a king opposes Caesar.”
When Pilate heard these words he brought Jesus out
and seated him on the judge’s bench
in the place called Stone Pavement, in Hebrew, Gabbatha.
It was preparation day for Passover, and it was about noon.
And he said to the Jews,
“Behold, your king!”
They cried out,
“Take him away, take him away! Crucify him!”
Pilate said to them,
“Shall I crucify your king?”
The chief priests answered,
“We have no king but Caesar.”
Then he handed him over to them to be crucified.
So they took Jesus, and, carrying the cross himself,
he went out to what is called the Place of the Skull,
in Hebrew, Golgotha.
There they crucified him, and with him two others,
one on either side, with Jesus in the middle.
Pilate also had an inscription written and put on the cross.
It read,
“Jesus the Nazorean, the King of the Jews.”
Now many of the Jews read this inscription,
because the place where Jesus was crucified was near the city;
and it was written in Hebrew, Latin, and Greek.
So the chief priests of the Jews said to Pilate,
“Do not write ‘The King of the Jews,’
but that he said, ‘I am the King of the Jews’.”
Pilate answered,
“What I have written, I have written.”
When the soldiers had crucified Jesus,
they took his clothes and divided them into four shares,
a share for each soldier.
They also took his tunic, but the tunic was seamless,
woven in one piece from the top down.
So they said to one another,
“Let’s not tear it, but cast lots for it to see whose it will be, “
in order that the passage of Scripture might be fulfilled that says:
They divided my garments among them,
and for my vesture they cast lots.
This is what the soldiers did.
Standing by the cross of Jesus were his mother
and his mother’s sister, Mary the wife of Clopas,
and Mary of Magdala.
When Jesus saw his mother and the disciple there whom he loved
he said to his mother, “Woman, behold, your son.”
Then he said to the disciple,
“Behold, your mother.”
And from that hour the disciple took her into his home.
After this, aware that everything was now finished,
in order that the Scripture might be fulfilled,
Jesus said, “I thirst.”
There was a vessel filled with common wine.
So they put a sponge soaked in wine on a sprig of hyssop
and put it up to his mouth.
When Jesus had taken the wine, he said,
“It is finished.”
And bowing his head, he handed over the spirit.
Here all kneel and pause for a short time.
Now since it was preparation day,
in order that the bodies might not remain on the cross on the sabbath,
for the sabbath day of that week was a solemn one,
the Jews asked Pilate that their legs be broken
and that they be taken down.
So the soldiers came and broke the legs of the first
and then of the other one who was crucified with Jesus.
But when they came to Jesus and saw that he was already dead,
they did not break his legs,
but one soldier thrust his lance into his side,
and immediately blood and water flowed out.
An eyewitness has testified, and his testimony is true;
he knows that he is speaking the truth,
so that you also may come to believe.
For this happened so that the Scripture passage might be fulfilled:
Not a bone of it will be broken.
And again another passage says:
They will look upon him whom they have pierced.
After this, Joseph of Arimathea,
secretly a disciple of Jesus for fear of the Jews,
asked Pilate if he could remove the body of Jesus.
And Pilate permitted it.
So he came and took his body.
Nicodemus, the one who had first come to him at night,
also came bringing a mixture of myrrh and aloes
weighing about one hundred pounds.
They took the body of Jesus
and bound it with burial cloths along with the spices,
according to the Jewish burial custom.
Now in the place where he had been crucified there was a garden,
and in the garden a new tomb, in which no one had yet been buried.
So they laid Jesus there because of the Jewish preparation day;
for the tomb was close by.
| Friday, April 22, 2011 Good Friday |
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The Angel of the Lord declared to Mary:
Behold the handmaid of the Lord: Be it done unto me according to Thy word.
And the Word was made Flesh: And dwelt among us.
Amen. |
“Today is hung upon the Tree, He Who did hang the land in the midst of the waters. A Crown of thorns crowns Him Who is King of Angels. He is wrapped about with the purple of mockery Who wrapped the Heavens with clouds. He received buffetings Who freed Adam in Jordan. He was transfixed with nails Who is the Bridegroom of the Church. He was pierced with a spear Who is the Son of the Virgin. We worship Thy Passion, O Christ. Show also unto us thy glorious Resurrection.”
This is so beautiful and so profound. It brought tears to my eyes. Thank you for posting it.
In Orthodox circles, this is a teary time. Tonight will be gut wrenchingly sad, especially during the chanting of the Lamentations.
For those who haven’t gotten the PM, here are links to the First, Second and Third Stasis of the Lamentations in English:
http://www.youtube.com/watch?v=yeP70fSe3Io&feature=related
http://www.youtube.com/watch?v=7wrYdIRxM8E&feature=related
http://www.youtube.com/watch?v=vhUNgkqT4aI&feature=related
If this is the first Hour that you are reciting today, you should precede it with the Invitatory Psalm.
| Introduction |
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| Hymn |
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| Psalm 2 The Messiah, king and victor |
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| Psalm 21 (22) The just man suffers; the Lord hears him |
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| Psalm 37 (38) The plea of a sinner in great peril |
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| Reading | Hebrews 9:11-28 © |
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| Responsory |
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| Reading | From the Catecheses by Saint John Chrysostom, bishop |
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| The power of Christ's blood |
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| Responsory |
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There is no Mass today. The readings given here are used in the afternoon celebration of the Lord's Passion.
Good Friday
O, My people! What have I done to thee
that thou shouldst testify against me?
- from The Reproaches
Good Friday 2009: Father Samuel Weber, OSB, director of the Institute of Sacred Music in St. Louis, offers the office of Tenebrae as a printable booklet, with permission to download and use the music, which is mostly in English, "according to the use of the Cathedral Basilica of Saint Louis. (Tenebrae link, pdf file)
Readings
Veneration of the Cross - The Reproaches
Good Friday ideas for families
The Cross - The Sign of the Cross - The Crucifix, Crosses and Symbols of ChristOn Good Friday, the entire Church fixes her gaze on the Cross at Calvary. Each member of the Church tries to understand at what cost Christ has won our redemption. In the solemn ceremonies of Good Friday, in the Adoration of the Cross, in the chanting of the 'Reproaches', in the reading of the Passion, and in receiving the pre-consecrated Host, we unite ourselves to our Savior, and we contemplate our own death to sin in the Death of our Lord.
The Church -- stripped of its ornaments, the altar bare, and with the door of the empty tabernacle standing open -- is as if in mourning. In the fourth century the Apostolic Constitutions described this day as a "day of mourning, not a day of festive joy", and this day was called the "Pasch (passage) of the Crucifixion".
The liturgical observance of this day of Christ's suffering, crucifixion and death evidently has been in existence from the earliest days of the Church. No Mass is celebrated on this day, but the service of Good Friday is called the Mass of the Presanctified because Communion (in the species of bread), which had already been consecrated on Holy Thursday, is given to the people .
Traditionally, the organ is silent from Holy Thursday until the Alleluia at the Easter Vigil, as are all bells or other instruments, the only music during this period being unaccompanied chant.
The omission of the prayer of consecration deepens our sense of loss because Mass throughout the year reminds us of the Lord's triumph over death, the source of our joy and blessing. The desolate quality of the rites of this day reminds us of Christ's humiliation and suffering during his Passion. We can see that the parts of the Good Friday service correspond to the divisions of Mass:
1. the Liturgy of the Word -- reading of the Passion.
2. the intercessory prayers for the Church and the entire world, Christian and non-Christian.
3. Veneration of the Cross
4. Communion, or the 'Mass of the Pre-Sanctified.'
Readings:
First Reading: Isaiah 52:13-53:12
Behold, My servant shall prosper, He shall be exalted and lifted up, and shall be very high. As many were astonished at Him -- His appearance was so marred, beyond human semblance, and His form beyond that of the sons of men -- so shall He startle many nations; kings shall shut their mouths because of Him; for that which has not been told them they shall see, and that which they have not heard they shall understand.
Who has believed what we have heard? And to whom has the arm of the Lord been revealed? For He grew up before Him like a young plant, and like a root out of dry ground; He had no form or comeliness that we should look at Him, and no beauty that we should desire Him. He was despised and rejected by men; a man of sorrows, and acquainted with grief; and as one from whom men hide their faces He was despised, and we esteemed Him not.
Surely He has borne our griefs and carried our sorrows; yet we esteemed Him stricken, smitten by God, and afflicted. But He was wounded for our transgressions, He was bruised for our iniquities; upon Him was the chastisement that made us whole, and with His stripes we are healed. All we like sheep have gone astray; we have turned every one to His own way; and the Lord has laid on Him the iniquity of us all.
He was oppressed, and He was 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, so He opened not His mouth. By oppression and judgment He was taken away; and as for His generation, who considered that He was cut off out of the land of the living, stricken for the transgression of My people? And they made His grave with the wicked and with a rich man in His death, although He had done no violence, and there was no deceit in His mouth.
Yet it was the will of the Lord to bruise Him; He has put Him to grief; when He makes Himself an offering for sin, He shall see His offspring, He shall prolong His days; the will of the Lord shall prosper in His hand; He shall see the fruit of the travail of His soul and be satisfied; by His knowledge shall the righteous one, My servant, make many to be accounted righteous; and He shall bear their iniquities. Therefore I will divide Him a portion with the great, and he shall divide the spoil with the strong; because He poured out His soul to death, and was numbered with the transgressors; yet He bore the sin of many, and made intercession for the transgressors.
Second Reading: Hebrews 4:14-16; 5:7-9
Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. For we have not a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.
In the days of His flesh, Jesus offered up prayers and supplications, with loud cries and tears, to Him who was able to save Him from death, and He was heard for His godly fear. Although He was a Son, He learned obedience through what He suffered; and being made perfect He became the source of eternal salvation to all who obey Him.
Gospel [Passion]: John 18:1 - 19:42
When Jesus had spoken these words, He went forth with His disciples across the Kidron valley, where there was a garden, which He and His disciples entered. Now Judas, who betrayed Him, also knew the place; for Jesus often met there with His disciples. So Judas, procuring a band of soldiers and some officers from the chief priests and the Pharisees, went there with lanterns and torches and weapons. Then Jesus, knowing all that was to befall Him, came forward and said to them, "Whom do you seek?" They answered Him, "Jesus of Nazareth." Jesus said to them, "I am He." Judas, who betrayed Him, was standing with them. When He said to them, "I am He," they drew back and fell to the ground. Again He asked them, "Whom do you seek?" And they said, "Jesus of Nazareth." Jesus answered, "I told you that I am He; so, if you seek me, let these men go." This was to fulfill the word which He had spoken, "Of those whom thou gavest Me I lost not one." Then Simon Peter, having a sword, drew it and struck the high priest's slave and cut off his right ear. The slave's name was Malchus. Jesus said to Peter, "Put your sword into its sheath; shall I not drink the cup which the Father has given Me?"
So the band of soldiers and their captain and the officers of the Jews seized Jesus and bound Him. First they led Him to Annas; for He was the father-in-law of Caiaphas, who was high priest that year. It was Caiaphas who had given counsel to the Jews that it was expedient that one man should die for the people.
Simon Peter followed Jesus, and so did another disciple. As this disciple was known to the high priest, he entered the court of the high priest along with Jesus, while Peter stood outside at the door. So the other disciple, who was known to the high priest, went out and spoke to the maid who kept the door, and brought Peter in. The maid who kept the door said to Peter, "Are not you also one of this Man's disciples?" He said, "I am not." Now the servants and officers had made a charcoal fire, because it was cold, and they were standing and warming themselves; Peter also was with them, standing and warming himself.
The high priest then questioned Jesus about His disciples and His teaching. Jesus answered him, "I have spoken openly to the world; I have always taught in synagogues and in the temple, where all Jews come together; I have said nothing secretly. Why do you ask Me? Ask those who have heard Me, what I said to them; they know what I said." When He had said this, one of the officers standing by struck Jesus with his hand, saying, "Is that how You answer the high priest?" Jesus answered him, "If I have spoken wrongly, bear witness to the wrong; but if I have spoken rightly, why do you strike Me?" Annas then sent Him bound to Caiaphas the high priest.
Now Simon Peter was standing and warming himself. They said to him, "Are not you also one of his disciples?" He denied it and said, "I am not." One of the servants of the high priest, a kinsman of the man whose ear Peter had cut off, asked, "Did I not see you in the garden with Him?" Peter again denied it; and at once the cock crowed. Then they led Jesus from the house of Caiaphas to the praetorium. It was early. They themselves did not enter the praetorium, so that they might not be defiled, but might eat the passover. So Pilate went out to them and said, "What accusation do you bring against this Man?" They answered him, "If this Man were not an evildoer, we would not have handed Him over." Pilate said to them, "Take Him yourselves and judge Him by your own law." The Jews said to him, "It is not lawful for us to put any Man to death." This was to fulfill the word which Jesus had spoken to show by what death He was to die.
Pilate entered the praetorium again and called Jesus, and said to Him, "Are you the King of the Jews?" Jesus answered, "Do you say this of your own accord, or did others say it to you about Me?" Pilate answered, "Am I a Jew? Your own nation and the chief priests have handed You over to me; what have You done?" Jesus answered, "My kingship is not of this world; if My kingship were of this world, My servants would fight, that I might not be handed over to the Jews; but My kingship is not from the world." Pilate said to Him, "So you are a king?" Jesus answered, "You say that I am a king. For this I was born, and for this I have come into the world, to bear witness to the truth. Every one who is of the truth hears My voice." Pilate said to Him, "What is truth?"
After he had said this, he went out to the Jews again, and told them, "I find no crime in Him. But you have a custom that I should release one man for you at the Passover; will you have me release for you the King of the Jews?" They cried out again, "Not this man, but Barabbas!" Now Barabbas was a robber.
Then Pilate took Jesus and scourged Him. And the soldiers plaited a crown of thorns, and put it on His head, and arrayed Him in a purple robe; they came up to Him, saying, "Hail, King of the Jews!" and struck Him with their hands. Pilate went out again, and said to them, "See, I am bringing Him out to you, that you may know that I find no crime in Him." So Jesus came out, wearing the crown of thorns and the purple robe. Pilate said to them, "Behold the Man!" When the chief priests and the officers saw Him, they cried out, "Crucify him, crucify him!" Pilate said to them, "Take Him yourselves and crucify Him, for I find no crime in Him." The Jews answered him, "We have a law, and by that law He ought to die, because He has made Himself the Son of God." When Pilate heard these words, he was the more afraid; he entered the praetorium again and said to Jesus, "Where are You from?" But Jesus gave no answer. Pilate therefore said to Him, "You will not speak to me? Do you not know that I have power to release You, and power to crucify You?" Jesus answered him, "You would have no power over Me unless it had been given you from above; therefore he who delivered Me to you has the greater sin."
Upon this Pilate sought to release Him, but the Jews cried out, "If you release this Man, you are not Caesar's friend; every one who makes himself a king sets himself against Caesar." When Pilate heard these words, he brought Jesus out and sat down on the judgment seat at a place called The Pavement, and in Hebrew, Gabbatha. Now it was the day of Preparation of the Passover; it was about the sixth hour. He said to the Jews, "Behold your King!" They cried out, "Away with Him, away with Him, crucify Him!" Pilate said to them, "Shall I crucify your King?" The chief priests answered, "We have no king but Caesar." Then he handed Him over to them to be crucified.
So they took Jesus, and He went out, bearing His own cross, to the place called the place of a skull, which is called in Hebrew Golgotha. There they crucified Him, and with Him two others, one on either side, and Jesus between them. Pilate also wrote a title and put it on the cross; it read, "Jesus of Nazareth, the King of the Jews." Many of the Jews read this title, for the place where Jesus was crucified was near the city; and it was written in Hebrew, in Latin, and in Greek. The chief priests of the Jews then said to Pilate, "Do not write, 'The King of the Jews,' but, 'This man said, I am King of the Jews.'" Pilate answered, "What I have written I have written."
When the soldiers had crucified Jesus they took His garments and made four parts, one for each soldier; also His tunic. But the tunic was without seam, woven from top to bottom; so they said to one another, "Let us not tear it, but cast lots for it to see whose it shall be." This was to fulfill the scripture, "They parted My garments among them, and for My clothing they cast lots."
So the soldiers did this. But standing by the cross of Jesus were His mother, and His mother's sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw His mother, and the disciple whom He loved standing near, He said to His mother, "Woman, behold, your son!" Then He said to the disciple, "Behold, your mother!" And from that hour the disciple took her to his own home.
After this Jesus, knowing that all was now finished, said (to fulfill the scripture), "I thirst." A bowl full of vinegar stood there; so they put a sponge full of the vinegar on hyssop and held it to His mouth. When Jesus had received the vinegar, He said, "It is finished"; and He bowed His head and gave up His spirit.
Since it was the day of Preparation, in order to prevent the bodies from remaining on the cross on the sabbath (for that sabbath was a high day), the Jews asked Pilate that their legs might be broken, and that they might be taken away. So the soldiers came and broke the legs of the first, and of the other who had been crucified with Him; but when they came to Jesus and saw that He was already dead, they did not break His legs. But one of the soldiers pierced His side with a spear, and at once there came out blood and water. He who saw it has borne witness -- his testimony is true, and he knows that he tells the truth --that you also may believe. For these things took place that the scripture might be fulfilled, "Not a bone of Him shall be broken." And again another scripture says, "They shall look on Him whom they have pierced."
After this Joseph of Arimathea, who was a disciple of Jesus, but secretly, for fear of the Jews, asked Pilate that he might take away the body of Jesus, and Pilate gave him leave. So he came and took away His body. Nicodemus also, who had at first come to Him by night, came bringing a mixture of myrrh and aloes, about a hundred pounds' weight. They took the body of Jesus, and bound it in linen cloths with the spices, as is the burial custom of the Jews. Now in the place where He was crucified there was a garden, and in the garden a new tomb where no one had ever been laid. So because of the Jewish day of Preparation, as the tomb was close at hand, they laid Jesus there.
The Veneration of the Cross
In the seventh century, the Church in Rome adopted the practice of Adoration of the Cross from the Church in Jerusalem, where a fragment of wood believed to be the Lord's cross had been venerated every year on Good Friday since the fourth century. According to tradition, a part of the Holy Cross was discovered by the mother of the emperor Constantine, Saint Helen, on a pilgrimage to Jerusalem in 326. A fifth century account describes this service in Jerusalem. A coffer of gold-plated silver containing the wood of the cross was brought forward. The bishop placed the relic on the a table in the chapel of the Crucifixion and the faithful approached it, touching brow and eyes and lips to the wood as the priest said (as every priest has done ever since): "Behold, the Wood of the Cross".Adoration or veneration of an image or representation of Christ's cross does not mean that we are actually adoring the material image, of course, but rather what it represents. In kneeling before the crucifix and kissing it we are paying the highest honor to the our Lord's cross as the instrument of our salvation. Because the Cross is inseparable from His sacrifice, in reverencing His Cross we are, in effect, adoring Christ. Thus we affirm: "We adore Thee, O Christ, and we bless Thee because by Thy Holy Cross Thou has Redeemed the World".
The Reproaches and the Reading of the Passion
The Reproaches (Improperia) are often chanted by a priest during the Good Friday service as the people are venerating the Cross. In this haunting and poignant poem-like chant of very ancient origin, Christ Himself "reproaches" us, making us more deeply aware of how our sinfulness and hardness of heart caused such agony for our sinless and loving Savior. A modern translation of some of the Reproaches, originally in Latin, follows:My people, What have I done to you? How have I offended you? Answer me!
I led you out of Egypt; but you led your Savior to the Cross.
For forty years I led you safely through the desert,
I fed you with manna from heaven,
and brought you to the land of plenty; But you led your Savior to the Cross.
O, My people! What have I done to you that you should testify against me?Holy God. Holy God. Holy Mighty One. Holy Immortal One, have mercy on us.
The Passion is read three times during Holy Week -- on Passion Sunday, Holy Thursday, and Good Friday. By very ancient tradition, three clergy read the three principal parts from the sanctuary: Jesus (always read by a priest), Narrator, and all the other individual parts. The people also have a role in this -- we are those who condemn the Lord to death. Hearing our own voices say "Away with Him! Crucify Him!" heightens our consciousness of our complicity by our personal sinfulness in causing His death.
Good Friday Ideas for Families
Catholic schools will be closed on Good Friday so the children will be able to participate in family observances of this solemn day. If possible, the entire family should attend Good Friday services together, or at least make a trip to church to make the Stations of the Cross. Following are a few other suggestions.Hot Cross Buns. The familiar hot cross buns are sweet rolls with the sign of the cross cut into it, and they are one of several traditional European breads marked with a cross for Good Friday. According to tradition, these buns originated at Saint Alban's Abbey in 1361, where the monks gave them to the poor people who came there. (You may have your own recipe for sweet-rolls to which you can add currants or raisins before shaping and cut a cross in the top before baking; or you can buy them.) These Good Friday buns were very popular, and were sold by vendors who cried,
Hot cross buns, Hot cross buns! One a-penny two a-penny, Hot cross buns!
If you have no daughters, give 'em to your sons!
One a-penny two a-penny, Hot cross buns!The Three Hours. Some churches hold prayer services during the three hours of Christ's suffering on the Cross. It would be appropriate to observe a period of silence at home, for devotional reading and private prayer (e.g., no radio, television, etc.), especially between the hours of noon and 3 o'clock in the afternoon.
Each member of the family might choose a particularly unpleasant job that has been put off for a long time -- like cleaning the garage or a closet, or scrubbing the bathrooms (we're sure you can think of something!) to emphasize the dreariness apropriate to the day.
Good Friday was thought to be a good day for planting seeds (a reference to the Gospel about the seeds that must be planted in the ground to bear fruit as a metaphor for Christ's necessary death and His burial on this day) so if the weather permits, this could be a worthwhile activity with children. (Don't forget to explain the symbolism.)
With very young children keeping silence during the Three Hours is virtually impossible. You might help them make a miniature Garden of Joseph of Arimathea in the yard. Mother or Father can teach children about the circumstances of Christ's burial and resurrection from the tomb by telling the the story of Joseph, Christ's friend who donated the new tomb where Jesus' body was buried after He was taken down from the Cross. Children can gather small stones, sticks, acorns. etc., for the little garden.
Older children can be given a drawing or coloring project. Perhaps they could draw one or more of the Stations of the Cross.
"Lord, by thy Cross and Resurrection thou hast redeemed the world"
In the symbol of the Cross we can see the magnitude of the human tragedy, the ravages of original sin, and the infinite love of God. Lent is a particularly appropriate time to attempt to penetrate the true meaning of this sacred image represents through prayerful contemplation; and to study the traditions surrounding the Christian symbol of the Cross.
Looking at the Cross in prayer helps us to truly see it. Most Christians have crosses in their homes. Many wear a cross around their necks. Some of these are very beautiful, perhaps made of precious metal and embellished with jewels. The beauty of these devotional objects may emphasize the glory and the victory of Our Lord's Cross; but too often representations of this central symbol of our faith are regarded primarily as decorative, and its true message is lost.
It is fitting that Christians glorify the Cross as a sign of Christ's resurrection and victory over sin and death, of course. But we should remember each time we see a cross that the Cross of Jesus' crucifixion was an emblem of physical anguish and personal defilement, not triumph -- of debasement and humiliation, not glory -- of degradation and shame, not beauty. It was a means of execution, like a gallows or a gas chamber. What the Son of God endured for us was the depth of ugliness and humiliation. We need to be reminded of the tremendous personal cost of love.
As Lent advances we contemplate the redeeming Mystery of the Cross, which aids the Church in her pursuit of the renewal of the faithful. The image of the Cross may help each of us to learn more fully the meaning of Christ's sacrifice, and how we are to imitate His example. We can hope that our prayers, which focus on the Crucifixion of our Lord, will help atone for our own sins and the many grave sins of our society.
The Sign of the Cross
The season of Lent is a most appropriate time for children of all ages to learn more about one of the most distinctively Catholic prayers: the sign of the cross. It is a visible sign (a sacramental) of one's belief in Christ and of one's hope in the redemption which flows from His Cross. Accompanied by the invocation of the Trinity (Doxology), "In the name of the Father, and of the Son, and of the Holy Spirit", making a sign of the cross is a simple and beautiful form of Christian devotion. By making this sign both in public and in private we affirm our faith in Christ crucified and ask for His blessing and protection. It is also a gesture of reverence to the Blessed Sacrament.This Christian sign is a very ancient one, mentioned by the early Fathers of the Church as being a habitual practice by the second century. Tertullian recounts that "in all our travels in all our coming in and going out, in putting on our shoes, at the bath, at the table we mark our foreheads with the sign of the cross." This sign or mark on the forehead of consecration to Christ has an antecedent in Ezekiel's prophetic vision of judgment, in which the Lord commands that a "mark be set upon the foreheads" of the Israelites who cry out against the evil which surrounds them, so that by this mark God's people were identified as belonging to Him and saved from annihilation [Ezekiel: 9:4-6]. Other biblical references to "sealing" God's people with a sign on their heads are found in the Apocalypse (or Revelation) 7:4, 9:4.
This sacramental "mark" is important to Catholic people to this day. We are anointed, at baptism and at confirmation, by the priest making the sign of the cross on our foreheads with the Oil of Chrism (the oil blessed by bishops at the Mass of Chrism on Holy Thursday). The sign and the chrism are is also used at the ordination of a priest or bishop. In administering the sacrament of the sick the priest anoints the person with the sign of the cross made with blessed oil. Also, on Ash Wednesday, our foreheads are marked by the priest with the sign of the cross made with blessed palm ashes.
Another form of the sign of the cross is made by the priest several times during the celebration of Mass and when he grants absolution and gives other priestly blessings, by making an invisible cross with the the first two fingers and thumb of his right hand extended. A similar gesture of blessing is made when a priest blesses religious objects (these objects used in worship are also called sacramentals), such as rosaries, medals, vestments and articles used used in connection with Mass.
Parents find that even infants can learn to make the sign of the cross, and try to imitate what they see family members doing at the blessing before meals even before they can talk. Try to encourage use of this sign at bedtime prayers, too, when you can explain what it means.
The two forms of the sign of the cross used by most Catholics are:
The Great Sign of the Cross: (This is the one most people think of, and the one people use most often.) A cross is traced with the right hand, touching the forehead, the chest, then the left and right shoulder. [In Orthodox churches, from right to left.] The Doxology is said aloud or silently as the sign is made.
The Little Sign of the Cross: A cross is made on the forehead with the thumb or index finger (this form is used by the priest when anointing or administering ashes). Or a cross is traced with the thumb on one's own head, lips and heart, a gesture which asks Christ to instruct our minds, aid us in our witness, and renew our hearts. (This sign is made at the reading of the Gospel by both priest and people.)
Some suggestions for helping to increase children's awareness of this devotion are:
Give your children a new medal, and ask the priest to bless it for them while they are present.
Have holy water at home for making this sign "in all our coming in and going out."
Before going to Mass, ask the children to notice the different forms of the sign of the cross used during the celebration by the priest and by the people.
The Crucifix, Crosses and Symbols of Christ
The most quintessentially Catholic object of devotion is a crucifix -- a cross (Latin: crux) with the image of Christ's body nailed to it. Crucifixes are always found in Catholic churches and chapels over the altar and are always carried in liturgical processions. This image is venerated by the faithful in a special ceremony on Good Friday. They are a customary fixture in every room and office of Catholic institutions (schools, hospitals), and on the walls of Catholic homes. This form of representing the Cross of our Lord adorns Rosaries, prayer-books, private altars, vestments, and many other devotional articles; also the Pectoral Cross worn by a bishop as a sign of office. The pope's ceremonial staff has a crucifix attached to it (unlike an ordinary bishop's staff, which is formed like a shepherd's crook.) A crucifix is frequently worn by Catholics on a neck-chain.A less common form of the crucifix bears an image of Christ glorified, wearing the vestments of a priest and with his arms extended in blessing.One way to help increase children's reverence and love for Christ and his cross is to introduce them to traditional Christian symbols. Help them draw several kinds of crosses in addition to the Crucifix (with Christ's body, or "corpus") -- such as the Chi Rho, the first two Greek letters in "Christ" (looks like a capital P with an X through the elongated tail ), the Latin Cross, the Jerusalem Cross, the Greek Cross, the Saint Andrew Cross (an X shape). You might look for various types of crosses in churches, on vestments, and in other places.
Introduce children to New Testament symbols of Christ such as the Lamb, the door, the lamp, etc., Ask them to draw these symbols themselves and then color them. Display them on the refrigerator or in their rooms after they have finished.
THE LAMB
John 1:29: The next day John saw Jesus coming towards him, and he said: "Behold the Lamb of God who takes away the sin of the world!"THE DOOR
John 10:1-2, 7-9 : "Amen, amen, I say to you, he who enters not by the door into the sheepfold, but climbs up another way, is a thief and a robber. But he who enters by the door is the shepherd of the sheep. Amen, amen, I say to you, I am the door of the sheep. Those others who have come are thieves and robbers. I am the door. If anyone enter by me he shall find salvation, and shall go in and out, and shall find pastures."THE LAMP
Isaiah 62:1: "For Sion's sake I will not keep silent, and for Jerusalem's sake I will not rest till her Just One come forth as brightness, and her Savior be lighted as a lamp."John 8:12 : "I am the light of the world."
THE FOUNTAIN OF LIFE
John 19: 33-34 "When they came to Jesus and saw that He was already dead they did not break his legs; but one of the soldiers opened His side with a lance, and immediately blood and water flowed out."THE TRUE VINE
John 15: 1-3, 5 : "I am the true vine, and my Father is the vine dresser. Every branch in me that bears no fruit He cuts away; and every branch that bears fruit He trims clean, that it may bear more fruit. I am the vine, you are the branches; He that abides in me brings forth much fruit; for without me you can do nothing.THE BREAD OF LIFE
John 6:35, 48: Jesus said unto them, "I am the bread of life: He that comes to me shall never hunger. I am that bread of life."
A novena is typically nine days of prayer in preparation of a celebration of a feast day. At the National Shrine of The Divine Mercy, the Chaplet of Divine Mercy Novena is recited perpetually at the Hour of Great Mercy — the three o'clock hour.
The Chaplet can be said anytime, but the Lord specifically asked that it be recited as a novena. He promised, "By this Novena (of Chaplets), I will grant every possible grace to souls."
All mankind, especially sinners; the souls of priests and religious; all devout and faithful souls; those who do not believe in God and those who do not yet know Jesus; the souls who have separated themselves from the Church; the meek and humble souls and the souls of little children; the souls who especially venerate and glorify His mercy; the souls detained in purgatory; and souls who have become lukewarm.
"I desire that during these nine days you bring souls to the fountain of My mercy, that they may draw therefrom strength and refreshment and whatever grace they have need of in the hardships of life, and especially at the hour of death
Today bring to Me ALL MANKIND, ESPECIALLY ALL SINNERS, and immerse them in the ocean of My mercy. In this way you will console Me in the bitter grief into which the loss of souls plunges Me.
Most Merciful Jesus, whose very nature it is to have compassion on us and to forgive us, do not look upon our sins but upon our trust which we place in Your infinite goodness. Receive us all into the abode of Your Most Compassionate Heart, and never let us escape from It. We beg this of You by Your love which unites You to the Father and the Holy Spirit.
Eternal Father, turn Your merciful gaze upon all mankind and especially upon poor sinners, all enfolded in the Most Compassionate Heart of Jesus. For the sake of His sorrowful Passion show us Your mercy, that we may praise the omnipotence of Your mercy for ever and ever. Amen.
| John | |||
| English: Douay-Rheims | Latin: Vulgata Clementina | Greek NT: Byzantine/Majority Text (2000) | |
| John 18 |
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| 1. | WHEN Jesus had said these things, he went forth with his disciples over the brook Cedron, where there was a garden, into which he entered with his disciples. | Hæc cum dixisset Jesus, egressus est cum discipulis suis trans torrentem Cedron, ubi erat hortus, in quem introivit ipse, et discipuli ejus. | ταυτα ειπων ο ιησους εξηλθεν συν τοις μαθηταις αυτου περαν του χειμαρρου των κεδρων οπου ην κηπος εις ον εισηλθεν αυτος και οι μαθηται αυτου |
| 2. | And Judas also, who betrayed him, knew the place; because Jesus had often resorted thither together with his disciples. | Sciebat autem et Judas, qui tradebat eum, locum : quia frequenter Jesus convenerat illuc cum discipulis suis. | ηδει δε και ιουδας ο παραδιδους αυτον τον τοπον οτι πολλακις συνηχθη [και] ο ιησους εκει μετα των μαθητων αυτου |
| 3. | Judas therefore having received a band of soldiers and servants from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons. | Judas ergo cum accepisset cohortem, et a pontificibus et pharisæis ministros, venit illuc cum laternis, et facibus, et armis. | ο ουν ιουδας λαβων την σπειραν και εκ των αρχιερεων και φαρισαιων υπηρετας ερχεται εκει μετα φανων και λαμπαδων και οπλων |
| 4. | Jesus therefore, knowing all things that should come upon him, went forth, and said to them: Whom seek ye? | Jesus itaque sciens omnia quæ ventura erant super eum, processit, et dixit eis : Quem quæritis ? | ιησους ουν ειδως παντα τα ερχομενα επ αυτον εξελθων ειπεν αυτοις τινα ζητειτε |
| 5. | They answered him: Jesus of Nazareth. Jesus saith to them: I am he. And Judas also, who betrayed him, stood with them. | Responderunt ei : Jesum Nazarenum. Dicit eis Jesus : Ego sum. Stabat autem et Judas, qui tradebat eum, cum ipsis. | απεκριθησαν αυτω ιησουν τον ναζωραιον λεγει αυτοις ο ιησους εγω ειμι ειστηκει δε και ιουδας ο παραδιδους αυτον μετ αυτων |
| 6. | As soon therefore as he had said to them: I am he; they went backward, and fell to the ground. | Ut ergo dixit eis : Ego sum : abierunt retrorsum, et ceciderunt in terram. | ως ουν ειπεν αυτοις οτι εγω ειμι απηλθον εις τα οπισω και επεσον χαμαι |
| 7. | Again therefore he asked them: Whom seek ye? And they said, Jesus of Nazareth. | Iterum ergo interrogavit eos : Quem quæritis ? Illi autem dixerunt : Jesum Nazarenum. | παλιν ουν αυτους επηρωτησεν τινα ζητειτε οι δε ειπον ιησουν τον ναζωραιον |
| 8. | Jesus answered, I have told you that I am he. If therefore you seek me, let these go their way. | Respondit Jesus : Dixi vobis, quia ego sum : si ergo me quæritis, sinite hos abire. | απεκριθη ιησους ειπον υμιν οτι εγω ειμι ει ουν εμε ζητειτε αφετε τουτους υπαγειν |
| 9. | That the word might be fulfilled which he said: Of them whom thou hast given me, I have not lost any one. | Ut impleretur sermo, quem dixit : Quia quos dedisti mihi, non perdidi ex eis quemquam. | ινα πληρωθη ο λογος ον ειπεν οτι ους δεδωκας μοι ουκ απωλεσα εξ αυτων ουδενα |
| 10. | Then Simon Peter, having a sword, drew it, and struck the servant of the high priest, and cut off his right ear. And the name of the servant was Malchus. | Simon ergo Petrus habens gladium eduxit eum : et percussit pontificis servum, et abscidit auriculam ejus dexteram. Erat autem nomen servo Malchus. | σιμων ουν πετρος εχων μαχαιραν ειλκυσεν αυτην και επαισεν τον του αρχιερεως δουλον και απεκοψεν αυτου το ωτιον το δεξιον ην δε ονομα τω δουλω μαλχος |
| 11. | Jesus therefore said to Peter: Put up thy sword into the scabbard. The chalice which my Father hath given me, shall I not drink it? | Dixit ergo Jesus Petro : Mitte gladium tuum in vaginam. Calicem, quem dedit mihi Pater, non bibam illum ? | ειπεν ουν ο ιησους τω πετρω βαλε την μαχαιραν σου εις την θηκην το ποτηριον ο δεδωκεν μοι ο πατηρ ου μη πιω αυτο |
| 12. | Then the band and the tribune, and the servants of the Jews, took Jesus, and bound him: | Cohors ergo, et tribunus, et ministri Judæorum comprehenderunt Jesum, et ligaverunt eum. | η ουν σπειρα και ο χιλιαρχος και οι υπηρεται των ιουδαιων συνελαβον τον ιησουν και εδησαν αυτον |
| 13. | And they led him away to Annas first, for he was father in law to Caiphas, who was the high priest of that year. | Et adduxerunt eum ad Annam primum : erat enim socer Caiphæ, qui erat pontifex anni illius. | και απηγαγον αυτον προς ανναν πρωτον ην γαρ πενθερος του καιαφα ος ην αρχιερευς του ενιαυτου εκεινου |
| 14. | Now Caiphas was he who had given the counsel to the Jews: That it was expedient that one man should die for the people. | Erat autem Caiphas, qui consilium dederat Judæis : Quia expedit unum hominem mori pro populo. | ην δε καιαφας ο συμβουλευσας τοις ιουδαιοις οτι συμφερει ενα ανθρωπον απολεσθαι υπερ του λαου |
| 15. | And Simon Peter followed Jesus, and so did another disciple. And that disciple was known to the high priest, and went in with Jesus into the court of the high priest. | Sequebatur autem Jesum Simon Petrus, et alius discipulus. Discipulus autem ille erat notus pontifici, et introivit cum Jesu in atrium pontificis. | ηκολουθει δε τω ιησου σιμων πετρος και ο αλλος μαθητης ο δε μαθητης εκεινος ην γνωστος τω αρχιερει και συνεισηλθεν τω ιησου εις την αυλην του αρχιερεως |
| 16. | But Peter stood at the door without. The other disciple therefore, who was known to the high priest, went out, and spoke to the portress, and brought in Peter. | Petrus autem stabat ad ostium foris. Exivit ergo discipulus alius, qui erat notus pontifici, et dixit ostiariæ : et introduxit Petrum. | ο δε πετρος ειστηκει προς τη θυρα εξω εξηλθεν ουν ο μαθητης ο αλλος ος ην γνωστος τω αρχιερει και ειπεν τη θυρωρω και εισηγαγεν τον πετρον |
| 17. | The maid therefore that was portress, saith to Peter: Art not thou also one of this man's disciples? He saith: I am not. | Dicit ergo Petro ancilla ostiaria : Numquid et tu ex discipulis es hominis istius ? Dicit ille : Non sum. | λεγει ουν η παιδισκη η θυρωρος τω πετρω μη και συ εκ των μαθητων ει του ανθρωπου τουτου λεγει εκεινος ουκ ειμι |
| 18. | Now the servants and ministers stood at a fire of coals, because it was cold, and warmed themselves. And with them was Peter also, standing, and warming himself. | Stabant autem servi et ministri ad prunas, quia frigus erat, et calefaciebant se : erat autem cum eis et Petrus stans, et calefaciens se. | ειστηκεισαν δε οι δουλοι και οι υπηρεται ανθρακιαν πεποιηκοτες οτι ψυχος ην και εθερμαινοντο ην δε μετ αυτων ο πετρος εστως και θερμαινομενος |
| 19. | The high priest therefore asked Jesus of his disciples, and of his doctrine. | Pontifex ergo interrogavit Jesum de discipulis suis, et de doctrina ejus. | ο ουν αρχιερευς ηρωτησεν τον ιησουν περι των μαθητων αυτου και περι της διδαχης αυτου |
| 20. | Jesus answered him: I have spoken openly to the world: I have always taught in the synagogue, and in the temple, whither all the Jews resort; and in secret I have spoken nothing. | Respondit ei Jesus : Ego palam locutus sum mundo : ego semper docui in synagoga, et in templo, quo omnes Judæi conveniunt, et in occulto locutus sum nihil. | απεκριθη αυτω ο ιησους εγω παρρησια ελαλησα τω κοσμω εγω παντοτε εδιδαξα εν συναγωγη και εν τω ιερω οπου παντοτε οι ιουδαιοι συνερχονται και εν κρυπτω ελαλησα ουδεν |
| 21. | Why asketh thou me? ask them who have heard what I have spoken unto them: behold they know what things I have said. | Quid me interrogas ? interroga eos qui audierunt quid locutus sim ipsis : ecce hi sciunt quæ dixerim ego. | τι με επερωτας επερωτησον τους ακηκοοτας τι ελαλησα αυτοις ιδε ουτοι οιδασιν α ειπον εγω |
| 22. | And when he had said these things, one of the servants standing by, gave Jesus a blow, saying: Answerest thou the high priest so? | Hæc autem cum dixisset, unus assistens ministrorum dedit alapam Jesu, dicens : Sic respondes pontifici ? | ταυτα δε αυτου ειποντος εις των υπηρετων παρεστηκως εδωκεν ραπισμα τω ιησου ειπων ουτως αποκρινη τω αρχιερει |
| 23. | Jesus answered him: If I have spoken evil, give testimony of the evil; but if well, why strikest thou me? | Respondit ei Jesus : Si male locutus sum, testimonium perhibe de malo : si autem bene, quid me cædis ? | απεκριθη αυτω ο ιησους ει κακως ελαλησα μαρτυρησον περι του κακου ει δε καλως τι με δερεις |
| 24. | And Annas sent him bound to Caiphas the high priest. | Et misit eum Annas ligatum ad Caipham pontificem. | απεστειλεν αυτον ο αννας δεδεμενον προς καιαφαν τον αρχιερεα |
| 25. | And Simon Peter was standing, and warming himself. They said therefore to him: Art not thou also one of his disciples? He denied it, and said: I am not. | Erat autem Simon Petrus stans, et calefaciens se. Dixerunt ergo ei : Numquid et tu ex discipulis ejus es ? Negavit ille, et dixit : Non sum. | ην δε σιμων πετρος εστως και θερμαινομενος ειπον ουν αυτω μη και συ εκ των μαθητων αυτου ει ηρνησατο ουν εκεινος και ειπεν ουκ ειμι |
| 26. | One of the servants of the high priest (a kinsman to him whose ear Peter cut off) saith to him: Did I not see thee in the garden with him? | Dicit ei unus ex servis pontificis, cognatus ejus, cujus abscidit Petrus auriculam : Nonne ego te vidi in horto cum illo ? | λεγει εις εκ των δουλων του αρχιερεως συγγενης ων ου απεκοψεν πετρος το ωτιον ουκ εγω σε ειδον εν τω κηπω μετ αυτου |
| 27. | Again therefore Peter denied; and immediately the cock crew. | Iterum ergo negavit Petrus : et statim gallus cantavit. | παλιν ουν ηρνησατο ο πετρος και ευθεως αλεκτωρ εφωνησεν |
| 28. | Then they led Jesus from Caiphas to the governor's hall. And it was morning; and they went not into the hall, that they might not be defiled, but that they might eat the pasch. | Adducunt ergo Jesum a Caipha in prætorium. Erat autem mane : et ipsi non introierunt in prætorium, ut non contaminarentur, sed ut manducarent Pascha. | αγουσιν ουν τον ιησουν απο του καιαφα εις το πραιτωριον ην δε πρωι και αυτοι ουκ εισηλθον εις το πραιτωριον ινα μη μιανθωσιν αλλ ινα φαγωσιν το πασχα |
| 29. | Pilate therefore went out to them, and said: What accusation bring you against this man? | Exivit ergo Pilatus ad eos foras, et dixit : Quam accusationem affertis adversus hominem hunc ? | εξηλθεν ουν ο πιλατος προς αυτους και ειπεν τινα κατηγοριαν φερετε κατα του ανθρωπου τουτου |
| 30. | They answered, and said to him: If he were not a malefactor, we would not have delivered him up to thee. | Responderunt, et dixerunt ei : Si non esset hic malefactor, non tibi tradidissemus eum. | απεκριθησαν και ειπον αυτω ει μη ην ουτος κακοποιος ουκ αν σοι παρεδωκαμεν αυτον |
| 31. | Pilate therefore said to them: Take him you, and judge him according to your law. The Jews therefore said to him: It is not lawful for us to put any man to death; | Dixit ergo eis Pilatus : Accipite eum vos, et secundum legem vestram judicate eum. Dixerunt ergo ei Judæi : Nobis non licet interficere quemquam. | ειπεν ουν αυτοις ο πιλατος λαβετε αυτον υμεις και κατα τον νομον υμων κρινατε αυτον ειπον ουν αυτω οι ιουδαιοι ημιν ουκ εξεστιν αποκτειναι ουδενα |
| 32. | That the word of Jesus might be fulfilled, which he said, signifying what death he should die. | Ut sermo Jesu impleretur, quem dixit, significans qua morte esset moriturus. | ινα ο λογος του ιησου πληρωθη ον ειπεν σημαινων ποιω θανατω ημελλεν αποθνησκειν |
| 33. | Pilate therefore went into the hall again, and called Jesus, and said to him: Art thou the king of the Jews? | Introivit ergo iterum in prætorium Pilatus : et vocavit Jesum, et dixit ei : Tu es rex Judæorum ? | εισηλθεν ουν εις το πραιτωριον παλιν ο πιλατος και εφωνησεν τον ιησουν και ειπεν αυτω συ ει ο βασιλευς των ιουδαιων |
| 34. | Jesus answered: Sayest thou this thing of thyself, or have others told it thee of me? | Respondit Jesus : A temetipso hoc dicis, an alii dixerunt tibi de me ? | απεκριθη αυτω ο ιησους αφ εαυτου συ τουτο λεγεις η αλλοι σοι ειπον περι εμου |
| 35. | Pilate answered: Am I a Jew? Thy own nation, and the chief priests, have delivered thee up to me: what hast thou done? | Respondit Pilatus : Numquid ego Judæus sum ? gens tua et pontifices tradiderunt te mihi : quid fecisti ? | απεκριθη ο πιλατος μητι εγω ιουδαιος ειμι το εθνος το σον και οι αρχιερεις παρεδωκαν σε εμοι τι εποιησας |
| 36. | Jesus answered: My kingdom is not of this world. If my kingdom were of this world, my servants would certainly strive that I should not be delivered to the Jews: but now my kingdom is not from hence. | Respondit Jesus : Regnum meum non est de hoc mundo. Si ex hoc mundo esset regnum meum, ministri mei utique decertarent ut non traderer Judæis : nunc autem regnum meum non est hinc. | απεκριθη ιησους η βασιλεια η εμη ουκ εστιν εκ του κοσμου τουτου ει εκ του κοσμου τουτου ην η βασιλεια η εμη οι υπηρεται αν οι εμοι ηγωνιζοντο ινα μη παραδοθω τοις ιουδαιοις νυν δε η βασιλεια η εμη ουκ εστιν εντευθεν |
| 37. | Pilate therefore said to him: Art thou a king then? Jesus answered: Thou sayest that I am a king. For this was I born, and for this came I into the world; that I should give testimony to the truth. Every one that is of the truth, heareth my voice. | Dixit itaque ei Pilatus : Ergo rex es tu ? Respondit Jesus : Tu dicis quia rex sum ego. Ego in hoc natus sum, et ad hoc veni in mundum, ut testimonium perhibeam veritati : omnis qui est ex veritate, audit vocem meam. | ειπεν ουν αυτω ο πιλατος ουκουν βασιλευς ει συ απεκριθη [ο] ιησους συ λεγεις οτι βασιλευς ειμι εγω εγω εις τουτο γεγεννημαι και εις τουτο εληλυθα εις τον κοσμον ινα μαρτυρησω τη αληθεια πας ο ων εκ της αληθειας ακουει μου της φωνης |
| 38. | Pilate saith to him: What is truth? And when he said this, he went out again to the Jews, and saith to them: I find no cause in him. | Dicit ei Pilatus : Quid est veritas ? Et cum hoc dixisset, iterum exivit ad Judæos, et dicit eis : Ego nullam invenio in eo causam. | λεγει αυτω ο πιλατος τι εστιν αληθεια και τουτο ειπων παλιν εξηλθεν προς τους ιουδαιους και λεγει αυτοις εγω ουδεμιαν αιτιαν ευρισκω εν αυτω |
| 39. | But you have a custom that I should release one unto you at the pasch: will you, therefore, that I release unto you the king of the Jews? | Est autem consuetudo vobis ut unum dimittam vobis in Pascha : vultis ergo dimittam vobis regem Judæorum ? | εστιν δε συνηθεια υμιν ινα ενα υμιν απολυσω εν τω πασχα βουλεσθε ουν υμιν απολυσω τον βασιλεα των ιουδαιων |
| 40. | Then cried they all again, saying: Not this man, but Barabbas. Now Barabbas was a robber. | Clamaverunt ergo rursum omnes, dicentes : Non hunc, sed Barabbam. Erat autem Barabbas latro. | εκραυγασαν ουν παλιν παντες λεγοντες μη τουτον αλλα τον βαραββαν ην δε ο βαραββας ληστης |
| John 19 |
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| 1. | THEN therefore, Pilate took Jesus, and scourged him. | Tunc ergo apprehendit Pilatus Jesum, et flagellavit. | τοτε ουν ελαβεν ο πιλατος τον ιησουν και εμαστιγωσεν |
| 2. | And the soldiers platting a crown of thorns, put it upon his head; and they put on him a purple garment. | Et milites plectentes coronam de spinis, imposuerunt capiti ejus : et veste purpurea circumdederunt eum. | και οι στρατιωται πλεξαντες στεφανον εξ ακανθων επεθηκαν αυτου τη κεφαλη και ιματιον πορφυρουν περιεβαλον αυτον |
| 3. | And they came to him, and said: Hail, king of the Jews; and they gave him blows. | Et veniebant ad eum, et dicebant : Ave, rex Judæorum : et dabant ei alapas. | και ελεγον χαιρε ο βασιλευς των ιουδαιων και εδιδουν αυτω ραπισματα |
| 4. | Pilate therefore went forth again, and saith to them: Behold, I bring him forth unto you, that you may know that I find no cause in him. | Exivit ergo iterum Pilatus foras, et dicit eis : Ecce adduco vobis eum foras, ut cognoscatis quia nullam invenio in eo causam. | εξηλθεν ουν παλιν εξω ο πιλατος και λεγει αυτοις ιδε αγω υμιν αυτον εξω ινα γνωτε οτι εν αυτω ουδεμιαν αιτιαν ευρισκω |
| 5. | (Jesus therefore came forth, bearing the crown of thorns and the purple garment.) And he saith to them: Behold the Man. | (Exivit ergo Jesus portans coronam spineam, et purpureum vestimentum.) Et dicit eis : Ecce homo. | εξηλθεν ουν ο ιησους εξω φορων τον ακανθινον στεφανον και το πορφυρουν ιματιον και λεγει αυτοις ιδε ο ανθρωπος |
| 6. | When the chief priests, therefore, and the servants, had seen him, they cried out, saying: Crucify him, crucify him. Pilate saith to them: Take him you, and crucify him: for I find no cause in him. | Cum ergo vidissent eum pontifices et ministri, clamabant, dicentes : Crucifige, crucifige eum. Dicit eis Pilatus : Accipite eum vos, et crucifigite : ego enim non invenio in eo causam. | οτε ουν ειδον αυτον οι αρχιερεις και οι υπηρεται εκραυγασαν λεγοντες σταυρωσον σταυρωσον αυτον λεγει αυτοις ο πιλατος λαβετε αυτον υμεις και σταυρωσατε εγω γαρ ουχ ευρισκω εν αυτω αιτιαν |
| 7. | The Jews answered him: We have a law; and according to the law he ought to die, because he made himself the Son of God. | Responderunt ei Judæi : Nos legem habemus, et secundum legem debet mori, quia Filium Dei se fecit. | απεκριθησαν αυτω οι ιουδαιοι ημεις νομον εχομεν και κατα τον νομον ημων οφειλει αποθανειν οτι εαυτον υιον θεου εποιησεν |
| 8. | When Pilate therefore had heard this saying, he feared the more. | Cum ergo audisset Pilatus hunc sermonem, magis timuit. | οτε ουν ηκουσεν ο πιλατος τουτον τον λογον μαλλον εφοβηθη |
| 9. | And he entered into the hall again, and he said to Jesus: Whence art thou? But Jesus gave him no answer. | Et ingressus est prætorium iterum : et dixit ad Jesum : Unde es tu ? Jesus autem responsum non dedit ei. | και εισηλθεν εις το πραιτωριον παλιν και λεγει τω ιησου ποθεν ει συ ο δε ιησους αποκρισιν ουκ εδωκεν αυτω |
| 10. | Pilate therefore saith to him: Speakest thou not to me? knowest thou not that I have power to crucify thee, and I have power to release thee? | Dicit ergo ei Pilatus : Mihi non loqueris ? nescis quia potestatem habeo crucifigere te, et potestatem habeo dimittere te ? | λεγει ουν αυτω ο πιλατος εμοι ου λαλεις ουκ οιδας οτι εξουσιαν εχω σταυρωσαι σε και εξουσιαν εχω απολυσαι σε |
| 11. | Jesus answered: Thou shouldst not have any power against me, unless it were given thee from above. Therefore, he that hath delivered me to thee, hath the greater sin. | Respondit Jesus : Non haberes potestatem adversum me ullam, nisi tibi datum esset desuper. Propterea qui me tradidit tibi, majus peccatum habet. | απεκριθη ιησους ουκ ειχες εξουσιαν ουδεμιαν κατ εμου ει μη ην σοι δεδομενον ανωθεν δια τουτο ο παραδιδους με σοι μειζονα αμαρτιαν εχει |
| 12. | And from henceforth Pilate sought to release him. But the Jews cried out, saying: If thou release this man, thou art not Caesar's friend. For whosoever maketh himself a king, speaketh against Caesar. | Et exinde quærebat Pilatus dimittere eum. Judæi autem clamabant dicentes : Si hunc dimittis, non es amicus Cæsaris. Omnis enim qui se regem facit, contradicit Cæsari. | εκ τουτου εζητει ο πιλατος απολυσαι αυτον οι δε ιουδαιοι εκραζον λεγοντες εαν τουτον απολυσης ουκ ει φιλος του καισαρος πας ο βασιλεα εαυτον ποιων αντιλεγει τω καισαρι |
| 13. | Now when Pilate had heard these words, he brought Jesus forth, and sat down in the judgment seat, in the place that is called Lithostrotos, and in Hebrew Gabbatha. | Pilatus autem cum audisset hos sermones, adduxit foras Jesum : et sedit pro tribunali, in loco qui dicitur Lithostrotos, hebraice autem Gabbatha. | ο ουν πιλατος ακουσας τουτον τον λογον ηγαγεν εξω τον ιησουν και εκαθισεν επι του βηματος εις τοπον λεγομενον λιθοστρωτον εβραιστι δε γαββαθα |
| 14. | And it was the parasceve of the pasch, about the sixth hour, and he saith to the Jews: Behold your king. | Erat enim parasceve Paschæ, hora quasi sexta, et dicit Judæis : Ecce rex vester. | ην δε παρασκευη του πασχα ωρα δε ωσει εκτη και λεγει τοις ιουδαιοις ιδε ο βασιλευς υμων |
| 15. | But they cried out: Away with him; away with him; crucify him. Pilate saith to them: Shall I crucify your king? The chief priests answered: We have no king but Caesar. | Illi autem clamabant : Tolle, tolle, crucifige eum. Dicit eis Pilatus : Regem vestrum crucifigam ? Responderunt pontifices : Non habemus regem, nisi Cæsarem. | οι δε εκραυγασαν αρον αρον σταυρωσον αυτον λεγει αυτοις ο πιλατος τον βασιλεα υμων σταυρωσω απεκριθησαν οι αρχιερεις ουκ εχομεν βασιλεα ει μη καισαρα |
| 16. | Then therefore he delivered him to them to be crucified. And they took Jesus, and led him forth. | Tunc ergo tradidit eis illum ut crucifigeretur. Susceperunt autem Jesum, et eduxerunt. | τοτε ουν παρεδωκεν αυτον αυτοις ινα σταυρωθη παρελαβον δε τον ιησουν και ηγαγον |
| 17. | And bearing his own cross, he went forth to that place which is called Calvary, but in Hebrew Golgotha. | Et bajulans sibi crucem exivit in eum, qui dicitur Calvariæ locum, hebraice autem Golgotha : | και βασταζων τον σταυρον αυτου εξηλθεν εις τοπον λεγομενον κρανιου τοπον ος λεγεται εβραιστι γολγοθα |
| 18. | Where they crucified him, and with him two others, one on each side, and Jesus in the midst. | ubi crucifixerunt eum, et cum eo alios duos hinc et hinc, medium autem Jesum. | οπου αυτον εσταυρωσαν και μετ αυτου αλλους δυο εντευθεν και εντευθεν μεσον δε τον ιησουν |
| 19. | And Pilate wrote a title also, and he put it upon the cross. And the writing was: JESUS OF NAZARETH, THE KING OF THE JEWS. | Scripsit autem et titulum Pilatus, et posuit super crucem. Erat autem scriptum : Jesus Nazarenus, Rex Judæorum. | εγραψεν δε και τιτλον ο πιλατος και εθηκεν επι του σταυρου ην δε γεγραμμενον ιησους ο ναζωραιος ο βασιλευς των ιουδαιων |
| 20. | This title therefore many of the Jews did read: because the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, in Greek, and in Latin. | Hunc ergo titulum multi Judæorum legerunt : quia prope civitatem erat locus, ubi crucifixus est Jesus, et erat scriptum hebraice, græce, et latine. | τουτον ουν τον τιτλον πολλοι ανεγνωσαν των ιουδαιων οτι εγγυς ην ο τοπος της πολεως οπου εσταυρωθη ο ιησους και ην γεγραμμενον εβραιστι ελληνιστι ρωμαιστι |
| 21. | Then the chief priests of the Jews said to Pilate: Write not, The King of the Jews; but that he said, I am the King of the Jews. | Dicebant ergo Pilato pontifices Judæorum : Noli scribere : Rex Judæorum : sed quia ipse dixit : Rex sum Judæorum. | ελεγον ουν τω πιλατω οι αρχιερεις των ιουδαιων μη γραφε ο βασιλευς των ιουδαιων αλλ οτι εκεινος ειπεν βασιλευς ειμι των ιουδαιων |
| 22. | Pilate answered: What I have written, I have written. | Respondit Pilatus : Quod scripsi, scripsi. | απεκριθη ο πιλατος ο γεγραφα γεγραφα |
| 23. | The soldiers therefore, when they had crucified him, took his garments, (and they made four parts, to every soldier a part,) and also his coat. Now the coat was without seam, woven from the top throughout. | Milites ergo cum crucifixissent eum, acceperunt vestimenta ejus (et fecerunt quatuor partes, unicuique militi partem) et tunicam. Erat autem tunica inconsutilis, desuper contexta per totum. | οι ουν στρατιωται οτε εσταυρωσαν τον ιησουν ελαβον τα ιματια αυτου και εποιησαν τεσσαρα μερη εκαστω στρατιωτη μερος και τον χιτωνα ην δε ο χιτων αραφος εκ των ανωθεν υφαντος δι ολου |
| 24. | They said then one to another: Let us not cut it, but let us cast lots for it, whose it shall be; that the scripture might be fulfilled, saying: They have parted my garments among them, and upon my vesture they have cast lot. And the soldiers indeed did these things. | Dixerunt ergo ad invicem : Non scindamus eam, sed sortiamur de illa cujus sit. Ut Scriptura impleretur, dicens : Partiti sunt vestimenta mea sibi : et in vestem meam miserunt sortem. Et milites quidem hæc fecerunt. | ειπον ουν προς αλληλους μη σχισωμεν αυτον αλλα λαχωμεν περι αυτου τινος εσται ινα η γραφη πληρωθη η λεγουσα διεμερισαντο τα ιματια μου εαυτοις και επι τον ιματισμον μου εβαλον κληρον οι μεν ουν στρατιωται ταυτα εποιησαν |
| 25. | Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary of Cleophas, and Mary Magdalen. | Stabant autem juxta crucem Jesu mater ejus, et soror matris ejus, Maria Cleophæ, et Maria Magdalene. | ειστηκεισαν δε παρα τω σταυρω του ιησου η μητηρ αυτου και η αδελφη της μητρος αυτου μαρια η του κλωπα και μαρια η μαγδαληνη |
| 26. | When Jesus therefore had seen his mother and the disciple standing whom he loved, he saith to his mother: Woman, behold thy son. | Cum vidisset ergo Jesus matrem, et discipulum stantem, quem diligebat, dicit matri suæ : Mulier, ecce filius tuus. | ιησους ουν ιδων την μητερα και τον μαθητην παρεστωτα ον ηγαπα λεγει τη μητρι αυτου γυναι ιδου ο υιος σου |
| 27. | After that, he saith to the disciple: Behold thy mother. And from that hour, the disciple took her to his own. | Deinde dicit discipulo : Ecce mater tua. Et ex illa hora accepit eam discipulus in sua. | ειτα λεγει τω μαθητη ιδου η μητηρ σου και απ εκεινης της ωρας ελαβεν ο μαθητης αυτην εις τα ιδια |
| 28. | Afterwards, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, said: I thirst. | Postea sciens Jesus quia omnia consummata sunt, ut consummaretur Scriptura, dixit : Sitio. | μετα τουτο ιδων ο ιησους οτι παντα ηδη τετελεσται ινα τελειωθη η γραφη λεγει διψω |
| 29. | Now there was a vessel set there full of vinegar. And they, putting a sponge full of vinegar and hyssop, put it to his mouth. | Vas ergo erat positum aceto plenum. Illi autem spongiam plenam aceto, hyssopo circumponentes, obtulerunt ori ejus. | σκευος ουν εκειτο οξους μεστον οι δε πλησαντες σπογγον οξους και υσσωπω περιθεντες προσηνεγκαν αυτου τω στοματι |
| 30. | Jesus therefore, when he had taken the vinegar, said: It is consummated. And bowing his head, he gave up the ghost. | Cum ergo accepisset Jesus acetum, dixit : Consummatum est. Et inclinato capite tradidit spiritum. | οτε ουν ελαβεν το οξος ο ιησους ειπεν τετελεσται και κλινας την κεφαλην παρεδωκεν το πνευμα |
| 31. | Then the Jews, (because it was the parasceve,) that the bodies might not remain on the cross on the sabbath day, (for that was a great sabbath day,) besought Pilate that their legs might be broken, and that they might be taken away. | Judæi ergo (quoniam parasceve erat) ut non remanerent in cruce corpora sabbato (erat enim magnus dies ille sabbati), rogaverunt Pilatum ut frangerentur eorum crura, et tollerentur. | οι ουν ιουδαιοι ινα μη μεινη επι του σταυρου τα σωματα εν τω σαββατω επει παρασκευη ην ην γαρ μεγαλη η ημερα εκεινου του σαββατου ηρωτησαν τον πιλατον ινα κατεαγωσιν αυτων τα σκελη και αρθωσιν |
| 32. | The soldiers therefore came; and they broke the legs of the first, and of the other that was crucified with him. | Venerunt ergo milites : et primi quidem fregerunt crura, et alterius, qui crucifixus est cum eo. | ηλθον ουν οι στρατιωται και του μεν πρωτου κατεαξαν τα σκελη και του αλλου του συσταυρωθεντος αυτω |
| 33. | But after they were come to Jesus, when they saw that he was already dead, they did not break his legs. | Ad Jesum autem cum venissent, ut viderunt eum jam mortuum, non fregerunt ejus crura, | επι δε τον ιησουν ελθοντες ως ειδον αυτον ηδη τεθνηκοτα ου κατεαξαν αυτου τα σκελη |
| 34. | But one of the soldiers with a spear opened his side, and immediately there came out blood and water. | sed unus militum lancea latus ejus aperuit, et continuo exivit sanguis et aqua. | αλλ εις των στρατιωτων λογχη αυτου την πλευραν ενυξεν και ευθεως εξηλθεν αιμα και υδωρ |
| 35. | And he that saw it, hath given testimony, and his testimony is true. And he knoweth that he saith true; that you also may believe. | Et qui vidit, testimonium perhibuit : et verum est testimonium ejus. Et ille scit quia vera dicit : ut et vos credatis. | και ο εωρακως μεμαρτυρηκεν και αληθινη εστιν αυτου η μαρτυρια κακεινος οιδεν οτι αληθη λεγει ινα υμεις πιστευσητε |
| 36. | For these things were done, that the scripture might be fulfilled: You shall not break a bone of him. | Facta sunt enim hæc ut Scriptura impleretur : Os non comminuetis ex eo. | εγενετο γαρ ταυτα ινα η γραφη πληρωθη οστουν ου συντριβησεται απ αυτου |
| 37. | And again another scripture saith: They shall look on him whom they pierced. | Et iterum alia Scriptura dicit : Videbunt in quem transfixerunt. | και παλιν ετερα γραφη λεγει οψονται εις ον εξεκεντησαν |
| 38. | And after these things, Joseph of Arimathea (because he was a disciple of Jesus, but secretly for fear of the Jews) besought Pilate that he might take away the body of Jesus. And Pilate gave leave. He came therefore, and took the body of Jesus. | Post hæc autem rogavit Pilatum Joseph ab Arimathæa (eo quod esset discipulus Jesu, occultus autem propter metum Judæorum), ut tolleret corpus Jesu. Et permisit Pilatus. Venit ergo, et tulit corpus Jesu. | μετα ταυτα ηρωτησεν τον πιλατον [ο] ιωσηφ ο απο αριμαθαιας ων μαθητης του ιησου κεκρυμμενος δε δια τον φοβον των ιουδαιων ινα αρη το σωμα του ιησου και επετρεψεν ο πιλατος ηλθεν ουν και ηρεν το σωμα του ιησου |
| 39. | And Nicodemus also came, (he who at the first came to Jesus by night,) bringing a mixture of myrrh and aloes, about an hundred pound weight. | Venit autem et Nicodemus, qui venerat ad Jesum nocte primum, ferens mixturam myrrhæ et aloës, quasi libras centum. | ηλθεν δε και νικοδημος ο ελθων προς τον ιησουν νυκτος το πρωτον φερων μιγμα σμυρνης και αλοης ως λιτρας εκατον |
| 40. | They took therefore the body of Jesus, and bound it in linen cloths, with the spices, as the manner of the Jews is to bury. | Acceperunt ergo corpus Jesu, et ligaverunt illud linteis cum aromatibus, sicut mos est Judæis sepelire. | ελαβον ουν το σωμα του ιησου και εδησαν αυτο εν οθονιοις μετα των αρωματων καθως εθος εστιν τοις ιουδαιοις ενταφιαζειν |
| 41. | Now there was in the place where he was crucified, a garden; and in the garden a new sepulchre, wherein no man yet had been laid. | Erat autem in loco, ubi crucifixus est, hortus : et in horto monumentum novum, in quo nondum quisquam positus erat. | ην δε εν τω τοπω οπου εσταυρωθη κηπος και εν τω κηπω μνημειον καινον εν ω ουδεπω ουδεις ετεθη |
| 42. | There, therefore, because of the parasceve of the Jews, they laid Jesus, because the sepulchre was nigh at hand. | Ibi ergo propter parasceven Judæorum, quia juxta erat monumentum, posuerunt Jesum. | εκει ουν δια την παρασκευην των ιουδαιων οτι εγγυς ην το μνημειον εθηκαν τον ιησουν |
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