Proverbial expressions

"You will recognize the tree by its fruit" (Matthew 7:16-20 - Luke 6:43-44). Interpretation by Mistral AI.

A proverbial expression is a brief, striking, memorable formula, formulated in an imaginative or paradoxical manner. Jesus extensively uses these punchy formulas, following the Jewish tradition (Book of Proverbs, Sirach (Ecclesiasticus), Qoheleth (Ecclesiastes)). They have the same purpose as parables: to express a general truth or practical wisdom in order to illustrate a moral or spiritual principle concisely, whereas the parable develops a teaching.

In the Gospel

In the Synoptic Gospels, proverbial expressions are often distinguished from parables proper, but some exegetes include them in an expanded count of Jesus' figurative teachings.

Therefore, there is no rigorous counting of parables and proverbial expressions because some passages may or may not be assimilated to them. Strictly speaking, there are 33 parables in total in the Synoptic Gospels: 18 unique to Saint Matthew, 10 to Saint Luke, 1 unique to Saint Mark, 3 common to the three evangelists (there are no parables in the strict sense in John), and 1 common to Matthew and Luke. Some authors increase this number to 60 by including proverbial expressions.

In Maria Valtorta

Here are some of the most well-known proverbial expressions from Maria Valtorta (1985 translation and original text) compared with the corresponding Gospel passages (Jerusalem Bible).

A prophet is only despised in his own homeland

In Maria Valtorta, this expression is used twice in the synagogue of Nazareth. The first time, consistent with Luke's account, Jesus is rejected. The second time, consistent with Matthew's and Mark's accounts, he addresses the still unbelieving Nazarenes.

• EMV 106.3: "Because I am from Nazareth, you would want a privileged favor. But that is out of your Selfishness and not by the power of your faith. Therefore I tell you truly, 'No prophet is well received in his own homeland.'"
• Original text: "Voi, poiché sono di Nazareth, vorreste un favore di privilegio. Ma questo per il vostro egoismo, non per potenza di fede. Onde Io vi dico che in verità nessun profeta è bene accetto nella sua patria."
• EMV 246.13: "And while he (Jesus) waits, one of the two donkey handlers who remained near the synagogue door reports to him the slanders said there. 'Do not be upset. A prophet is generally not honored in his homeland and house. Man is foolish enough to Believe that to be prophets, one must be beings, so to speak, foreign to life. And fellow citizens and those of the Family more than anyone know and remember the human character of their fellow citizen and relative, but the truth will triumph."
• Original text: "E, mentre attende, uno degli asinai che era rimasto presso la porta della sinagoga gli riporta le calunnie dette nella stessa. "Non te ne addolorare. Un profeta generalmente non è onorato dalla sua patria e dalla sua casa. L’uomo è tanto stolto che crede che per essere profeti occorre essere quasi esseri fuori della vita. E i concittadini e i famigliari più di tutti conoscono e ricordano l’umanità del loro concittadino e parente. Ma la verità trionferà sempre.
• Matthew 13:57: "And they were offended at him. But Jesus said to them: A prophet is not despised except in his own homeland and in his own house."
• Mark 6:3-4: "And they were offended at him. And Jesus said to them: A prophet is not despised except in his own homeland, among his relatives, and in his own house."
• Luke 4:23-24: And he said to them: "Surely you will quote this proverb to Me: Physician, heal Thyself. Whatever was said to have happened at Capernaum, do the same here in your Homeland." And he said: "Truly, I say to you, no prophet is well received in his homeland.".

No one puts new wine into old wineskins

Jesus answers John the Baptist’s Disciples who came to question Him about fasting.

• EMV 159.6: "To each time the things that are useful to it. No one sews a patch of new cloth on an old garment, for otherwise, especially at the washing time, the new cloth shrinks and tears the old cloth, and the tear enlarges still more. In the same way, no one puts new wine into old wineskins, for otherwise the wine bursts the wineskins that are unable to support the fermentation of the new wine and it spills out of the wineskins which it has broken. But old wine that has already matured is put into old wineskins, and new wine into new wineskins. For one strength must be balanced by another that must be its equal. So it is now. The strength of the new Doctrine demands new methods for its diffusion. And I, who know, use them."
• Original text: "Nessuno cuce un pezzo di panno nuovo su un vestito vecchio, perché altrimenti, specie nel lavarlo, la stoffa nuova si restringe e rompe la stoffa vecchia e lo strappo diviene ancora più largo. Ugualmente nessuno mette vino nuovo in otri vecchi, perché se no il vino rompe gli otri incapaci di sopportare l’effervescenza del nuovo vino, e questo si sparge fuor dagli otri che ha schiantati. Ma il vino vecchio, che già ha fatto tutte le sue mute, va messo in vecchi otri, e il nuovo in nuovi. Perché una forza sia affrontata da un’altra uguale. Così ora. La forza della nuova dottrina consiglia metodi nuovi per diffonderla. Ed Io, che so, li uso".
• Matthew 9:16-17: "No one puts a patch of unshrunk cloth on an old garment; otherwise the patch pulls away from the garment, the new from the old, and a worse tear results. And no one puts new wine into old wineskins; otherwise the wine will burst the skins, and both the wine and the skins are lost. But new wine must be put into fresh wineskins."
• Mark 2:21-22: "No one sews a patch of unshrunk cloth on an old garment; otherwise, the patch pulls away from the garment, making the tear worse. And no one puts new wine into old wineskins; otherwise, the wine will burst the skins, and the wine is lost as well as the skins. But new wine is for fresh wineskins."
• Luke 5:36-37: "He also told them a parable: No one tears a piece from a new garment and sews it on an old one; otherwise, they will have torn the new garment, and the new will not match the old. And no one pours new wine into old wineskins; otherwise, the new wine will burst the skins and will be spilled, and the skins will be destroyed."

There is nothing hidden that will not be revealed

In Maria Valtorta, this expression is used twice: first, consistent with Mark and Luke’s account, during the Sermon on the Mount, and second, consistent with Matthew’s, for the twelve Apostles who begin their ministry.

• EMV 169.7-8: (Mark and Luke) Maria Valtorta does not reproduce Mark and Luke word for word but develops the same parable with catechetical and symbolic amplification. However, precise equivalences of meaning and structure can be established verse by verse, theme by theme.
• EMV 265.11: (Matthew) "There is nothing hidden that will not be revealed, and nothing secret that will not be made known. What I tell you now in darkness and in secret, because the world is not worthy to know all the words of the Word, is not yet worthy and it is not the hour to also tell the unworthy, you, when it is the hour for everything to be known, say it openly, shout from the rooftops what I now whisper quietly more to your Soul than to your ear. For then the world will have been baptized by the Blood and Satan will have against him a banner by which the world may, if it wishes, understand the secrets of God, whereas Satan will be able to harm only those who desire Satan's bite and prefer it to my Kiss."
• Original text: "Non c’è niente di nascosto che non si abbia a rivelare, e niente di segreto che non si abbia a sapere. Quello che ora Io vi dico nelle tenebre e in segreto, perché il mondo non è degno di sapere tutte le parole del Verbo — non è ancora degno di questo, né è ora di dirlo anche agli indegni — voi, quando sarà l’ora che tutto deve esser noto, ditelo nella luce, dall’alto dei tetti gridate ciò che ora Io vi sussurro più all’anima che all’orecchio. Perché allora il mondo sarà stato battezzato dal Sangue, e Satana avrà contro uno stendardo per cui il mondo potrà, volendo, comprendere i segreti di Dio, mentre Satana non potrà nuocere altro che su chi desidera il morso di Satana e lo preferisce al mio bacio."
  
  Matthew 10:26-27: "So do not fear them! Nothing is covered that will not be revealed, or Hidden that will not be known. What I tell you in Darkness, speak in the daylight; and what you hear whispered, proclaim from the rooftops."
• Mark 4:21-22: "He said to them, 'Does a lamp come to be placed under a bowl or under a bed? Is it not to be set on a lampstand? For nothing is hidden that will not be revealed, or kept secret but that it should come to light.'"
• Luke 8:16-17: "No one, after lighting a lamp, covers it with a container or puts it under a bed; instead, they put it on a lampstand so those who enter may see the light. For nothing is Hidden that will not become evident, and nothing is secret that will not be known and come to light."

You recognize a tree by its Fruits

In Maria Valtorta, this proverbial expression is used twice: in the Sermon on the Mount and in the teaching on sin Against The Spirit.

• EMV 171.3: "A good tree does not bear bad fruit, nor does a bad tree bear good fruit. Will these prickly bushes give tasty grapes? And these even more prickly thistles produce delicious ripe figs? No, truly, you will only pick some rather unpleasant blackberries from the first and these spiny flowers, though flowers, will produce inedible Fruits. The man who is not just may inspire respect by his appearance, but by that only. Even that feathery thistle looks like a bunch of very fine silver threads adorned by dew and diamonds. But if inadvertently you touch it, you see that this bunch is only a mass of spikes that make you suffer, harmful to sheep. Therefore the shepherds uproot them from their pastures and throw them into the Fire lit at night so that the seeds do not escape destruction. A just measure of foresight."
• Original text: "Un albero buono non dà frutti malvagi e un albero malvagio non dà frutti buoni. Questi pungenti roveti potranno mai darvi uva saporita? E quegli ancora più tribolanti cardi potranno mai maturarvi morbidi fichi? No, che in verità poche e aspre more coglierete dai primi e immangiabili frutti verranno da quei fiori, spinosi già pur essendo ancora fiori. L’uomo che non è giusto potrà incutere rispetto con l’aspetto, ma con quello solo. Anche quel piumoso cardo sembra un fiocco di sottili fili argentei che la rugiada ha decorato di diamanti. Ma se inavvertitamente lo toccate, vedete che fiocco non è, ma mazzo di aculei, penosi all’uomo, nocivi alle pecore, per cui i pastori lo sterpano dai loro pascoli e lo gettano a perire nel fuoco acceso nella notte perché neppure il seme si salvi. Giusta e previdente misura.."
• EMV 269.9: "But each bears the Fruits of its own tree. You give yours and they are not good Fruits. If you give a good tree to be planted in the orchard, it will bear good Fruits, but if you give a bad tree, bad will be the fruit picked from it, and everyone will say: 'This tree is not good.' For a tree is known by its Fruits.."
• Original text: "Ma ognuno dà i frutti della sua pianta. Voi date i vostri, e frutti buoni non sono. Se voi date un albero buono perché sia messo nel verziere, esso darà buoni frutti; ma se date un albero cattivo, cattivo sarà il frutto che da esso sarà colto, e tutti diranno: “Questo albero non è buono”. Perché è dal frutto che si conosce l’albero."
• Matthew 7:15-20: "Beware of false prophets, who come to you in sheep's clothing, but inwardly are ravenous Wolves. You will recognize them by their Fruits. Do people pick grapes from thornbushes, or figs from thistles? So every good tree bears good fruit, but the bad tree bears bad fruit. A good tree cannot bear bad fruit, nor can a bad tree bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the Fire. So you will recognize them by their Fruits."
• Luke 6:43-44: "No good tree bears bad fruit, and no bad tree bears good fruit. Each tree is recognized by its own fruit; people do not pick figs from thornbushes, nor do they gather grapes from briers."

No one can serve two masters

This expression is used in the Sermon on the Mount and in the Parable of the Dishonest Steward.

• EMV 174.8: (Sermon on the Mount) "You cannot make arrangements with God nor with Mammon. Do not have them in yourselves, for they would be worthless. Your Actions, mixed with what is good and what is not, would have no value. Those that are completely good would be nullified by those that are not. Those that are wicked would cause you to fall directly into the hands of the Enemy. So do not do them. But serve loyally. No one can serve two masters whose thoughts are different. If he loves one, he will hate the other and vice versa. You cannot Belong equally to God and to Mammon. The Spirit of God cannot reconcile with the Spirit of the world. One rises, the other falls. One sanctifies, the other corrupts."
• Original text: "Con Dio né con Mammona non potreste averli. Non abbiateli però neppure con voi stessi, perché non avrebbero valore. Le vostre azioni, mescolate di buono e di non buono, non avrebbero valore alcuno. Quelle completamente buone verrebbero poi annullate dalle non buone. Quelle malvagie vi porterebbero direttamente in braccio al Nemico. Non fatele perciò. Ma siate leali nel vostro servire. Nessuno può servire a due padroni di diverso pensiero. O amerà l’uno e odierà l’altro, o viceversa. Non potete essere ugualmente di Dio e di Mammona. Lo spirito di Dio non può conciliarsi con lo spirito del mondo. L’uno sale, l’altro scende. L’uno santifica, l’altro corrompe."
• EMV 381.5: (Parable of the Dishonest Steward) "No one can serve two masters. For he will be devoted to one or the other, either Good he will hate one or the other. The two masters a man can choose are God or Mammon. But if you want to Belong to the first, you cannot wear the uniforms, listen to the voice, employ the means of the second."
• Original text: "Nessun servo può servire due padroni. Perché o dell’uno o dell’altro sarà, o l’uno o l’altro odierà. I due padroni che l’uomo può scegliere sono Dio o Mammona. Ma se vuole essere del primo non può vestire le insegne, seguire le voci, usare i mezzi del secondo"
• Matthew 6:24: (Sermon on the Mount) "No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and Money."
• Luke 16:13: "No servant can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and Money."

If your eye causes you to sin, pluck it out

In Maria Valtorta, this expression is said in the Sermon on the Mount where Jesus links it to adulterous thoughts. He uses it again on the occasion of the discourse on Scandal given to the little ones. He finally recalls it applying it to the heroic Virtues of the Baptist.

• EMV 174.18: (Sermon on the Mount) "Rather, if your right eye causes you to stumble, pluck it out and throw it away from you. It is better for you to be one-eyed than to fall forever into infernal Darkness. And if your right hand has sinned, cut it off and throw it away. It is better for you to have one limb less than to fall completely into hell."
• Original text: "Piuttosto che questo, se il tuo occhio destro ti è stato cagione di scandalo càvatelo e gettalo lungi da te. Meglio per te che tu sia senza un occhio che sprofondare nelle tenebre infernali per sempre. E se la tua mano destra ha peccato mozzala e gettala via. Meglio per te essere senza un membro piuttosto che essere tutto dell’inferno."
• EMV 352.13: (discourse on Scandal given to little ones) "And if it is your eye that causes you to stumble, pluck it out. It is better to be one-eyed than to be in hell with both eyes. With one eye or even without any, upon arrival in Heaven, you will see the Light, while with both scandalous eyes, you will see Darkness and horror in hell. And nothing else."
• Original text: "È meglio essere orbi di un occhio che essere nell’inferno con tutti e due. Con un occhio solo, o anche senz’occhi, giunti al Cielo vedreste la Luce, mentre coi due occhi scandalosi, tenebre e orrore vedreste nell’inferno. E questo solo."
• EMV 526.4: (the heroic example of the Baptist) "I said that if an eye is a Scandal you must pluck it out, if a hand is a Scandal you must cut it off, because it is better to enter eternal Light mutilated than into eternal Darkness with both eyes or both hands. The Baptist was a man of our time. Many of you have known him. Imitate his heroic example. He, out of love for the Lord and for his Soul, cast away much more than an eye or a hand, but his very life to be faithful to Justice."
• Original text: "Io ho detto che se un occhio è scandalo venga strappato, se una mano è scandalo venga mozzata, perché è meglio entrare nella Luce eterna mutilati, che nelle Tenebre eterne con tutti e due gli occhi o con ambe le mani. Il Battista era uomo del nostro tempo. Molti fra voi lo avete conosciuto. Imitate il suo esempio eroico. Egli, per amore del Signore e della sua anima, gettò ben più che un occhio ed una mano, ma la vita stessa, per essere fedele alla Giustizia."
• Matthew 5:29: (Sermon on the Mount) "If your right eye causes you to sin, pluck it out, and throw it from you; for it is better for you that one of your members perish, and your whole body not be cast into Gehenna."
• Matthew 18:9: (discourse on Scandal given to little ones) "If your eye causes you to stumble, pluck it out and throw it from you; it is better to enter into life one-eyed than to be thrown into Gehenna with both eyes."
• Mark 9:45-47: (discourse on Scandal given to little ones) "And if your eye causes you to stumble, pluck it out; better for you to enter the kingdom of God one-eyed than to be thrown into hell with both eyes, where 'their worm does not die and the fire is not quenched.' For everyone will be salted with fire."

The speck and the beam

This expression is used only once in the Sermon on the Mount

• EMV 174.20: "Why do you look so closely at the speck in your brother's eye and do not care first to remove the beam that is in your own? How can you say to your Neighbor: 'Let me remove this speck from your eye' when the beam that is in your own blinds you? Do not be a hypocrite, son. Remove first the beam you have in your own and then you will be able to remove the speck from your brother without completely damaging him."
• Original text: "Perché osservare con tanta attenzione il bruscolo nell’occhio del tuo fratello se prima non ti curi di levare il trave che è nel tuo? Come puoi dire al tuo prossimo: “Lascia che io ti levi dall’occhio questo bruscolo”, mentre la trave che è nel tuo ti accieca? Non essere ipocrita, figlio. Levati prima la trave che hai nel tuo e allora potrai levare il bruscolo al fratello senza rovinarlo del tutto."
• Matthew 7:3-5: "Why do you see the speck that is in your brother's eye, but do not notice the log in your own eye? Or how can you say to your brother, 'Let me take the speck out of your eye,' when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye."
• Luke 6:41: "Why do you look at the speck in your brother's eye, but do not notice the log in your own eye? How can you say to your brother, 'Brother, let me take out the speck that is in your eye,' when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye."

He who has ears to hear, let him hear

The proverbial expression is used twice, referring to Isaiah 6:9-10 in the parable of the sower and then in Jesus' explanation to the Apostles.

• EMV 179.6: "He who has ears to hear, let him hear." - EMV 180.5: "You will listen with your ears and will not hear."
• Original text 179.6: "Chi ha orecchie da intendere intenda" - Original text 180.5: "Udirete con le orecchie e non intenderete."
• Matthew 13:9: "He who has ears to hear, let him hear!" - Matthew 13:13-14: "Therefore I speak to them in parables; because seeing they do not see, and hearing they do not hear nor understand. Thus Isaiah's prophecy is fulfilled for them..."
• Mark 4:9: "And he said, 'He who has ears to hear, let him hear!'" - Mark 4:23: "If anyone has ears to hear, let him hear!"
• Luke 8:8: "And, saying this, he cried out: 'He who has ears to hear, let him hear!'"

Let the dead bury their dead

This expression is addressed to one of the three Disciples who wanted to Follow Jesus. In Maria Valtorta, it is Elias of Korazim.

• EMV 178.3: "Follow Me. Let the dead bury their dead. You, Life has already drawn you [...] Come. Go proclaim the Kingdom of God."

• Original text: "Seguimi. Lascia che i morti seppelliscano i loro morti. Tu sei già aspirato dalla Vita [...] Vieni. Va’ ad annunziare il Regno di Dio".
• Matthew 8:22: "Follow Me, and let the dead bury their dead."
• Luke 9:60: "Let the dead bury their dead; but you, go tell the Kingdom of God."

To him who has, more will be given

Like others, this proverbial expression is linked to the explanation of parables that follows that of the sower.

• EMV 180.5: "Because to them it is not granted to understand more than what I explain. To you much more is given because you, my Apostles, must know the mystery, and thus it is granted to you to understand the mysteries of the Kingdom of Heaven. That is why I say to you: 'Ask if you do not understand the Spirit of the parable.' You give all and all is given to you so that in turn you may give all. You give all to God: affections, time, interests, freedom, life. And God gives you all in return and to make you capable of giving all in the name of God to those who come after you. Thus to him who has given, it will be given abundantly. But to him who has given only partially or not at all, even what he has will be taken away."
• Original text: "Perché a loro non è concesso di intendere più di ciò che spiego. A voi va dato molto di più perché voi, miei apostoli, dovete conoscere il mistero; e vi è perciò dato di intendere i misteri del Regno dei Cieli. Per questo vi dico: “Domandate se non comprendete lo spirito della parabola”. Voi date tutto, e tutto vi va dato perché a vostra volta tutto voi possiate dare. Voi tutto date a Dio: affetti, tempo, interessi, libertà, vita. E tutto Dio vi dà per compensarvi e per farvi capaci di tutto dare in nome di Dio a chi è dopo di voi. Così a chi ha dato sarà dato e con abbondanza. Ma a chi non ha dato che parzialmente o non ha dato affatto, sarà tolto anche quello che ha."
• Luke 8:18: "Take heed therefore how you hear; for whoever has, to him more will be given; and whoever does not have, even what he thinks he has will be taken from him."

The Sabbath was made for man, not man for the Sabbath

This expression is reported by the three synoptics in similar terms. The wording in Maria Valtorta is closer to that of Matthew, the apostle witness of the event. Note that Luke's mention "second-first Sabbath" has disappeared from the New Vulgate (1979). Jean-François Lavère, in his study of the work, formulated an explanation of this obscure term.

• EMV 217.4: "It is mercy I desire, and not sacrifice. But you do not know it. You do not want to know. This is a greater sin than the one you lay on Me, than the one that, according to you, these innocents committed. Moreover, know that the Sabbath was made for man and not man for the Sabbath, and that the Son of man is lord even of the Sabbath. Farewell..."
• Original text: "Perché Io voglio misericordia e non castigo. Ma voi non sapete. Non volete sapere. E questo è un peccato più grande di quello che mi ascrivete, di quello che dite abbiano fatto questi innocenti. Del resto sappiate che il sabato è stato fatto per l’uomo e non l’uomo per il sabato, e che il Figlio dell’uomo è padrone anche del sabato. Addio…".
• Matthew 12:1-8: "If you had understood what this means: 'I desire mercy, and not sacrifice,' you would not have condemned the guiltless. For the Son of man is Lord of the Sabbath."
• Mark 2:23-28: "And he said to them, 'The Sabbath was made for man, and not man for the Sabbath; so the Son of man is Lord even of the Sabbath.'"
• Luke 6:1-5: "And he said to them, 'The Son of man is Lord of the Sabbath.'"

The harvest is plentiful, but the workers are few

In Maria Valtorta, this expression is linked to the same event: the sending of Disciples and Apostles two by two. But it is repeated twice: first, in accordance with Matthew’s account, announcing this sending in view of the vastness of evangelization tasks, and second, in accordance with Luke’s account, at the moment of the actual departure.

• EMV 237.2: (response to the extent of the tasks) "You must know to go no longer in large groups, but two by two. And I will send two by two the best of the Disciples. It is because the harvest is truly great. Oh! this summer, I will prepare you for this great Mission. By Tammuz, we will be joined by Isaac with the best Disciples. And I will prepare you. You still will not suffice, for the harvest is truly great, but the Workers are few; therefore pray the Master of the harvest to send many Workers to his harvest."
• Original: "Not in large groups anymore, but in pairs you must know how to go. And we will send the best disciples in pairs. Because the harvest is indeed great. Oh! this summer I will prepare you for this great mission. For Tammuz we will be joined by Isaac with the best disciples. And I will prepare you. You still will not suffice, because if the harvest is really great, the workers are few. So pray the Master of the Land to send many workers to his harvest."
• EMV 278.6: (actual sending) "Those I spoke to privately this morning will, starting tomorrow, go ahead of Me and announce Me to the populations. Let those who remain not be discouraged. I have kept some of them for prudence, not contempt of them. They will stay with Me, and soon I will send them as I send the seventy-two first ones. The harvest is plentiful, and the Workers are always few for the work to be done. So there will be work for all. And they will still not suffice. So, without jealousy, pray the Master of the harvest to continuously send new Workers for his harvest."
• Original: "Those to whom I spoke in private this morning will from tomorrow go ahead of me and announce me to the people. Those who remain should not be discouraged. I have retained some of them for prudential reasons, not out of contempt. They will stay with Me, and soon I will send them as I send the first seventy-two. The harvest is great, and the workers will always be few compared to the need. Therefore there will be work for all. And it is not enough yet. So, without envy, pray the Master of the harvest to always send new workers for his harvest."
• Matthew 9:37-38: "Then he said to his Disciples, 'The harvest is plentiful, but the workers are few; therefore pray earnestly to the Lord of the harvest to send out workers into his harvest.'"
• Luke 10:2: "And he said to them, 'The harvest is plentiful, but the workers are few; therefore pray earnestly to the Lord of the harvest to send out workers into his harvest.'"

The servant is not greater than his master

In Maria Valtorta, this expression is reported twice: first, according to Matthew’s account, during the sending of Disciples two by two; second, at the Last Supper.

• EMV 265.11: (sending of the Disciples) "Remember that the disciple is not above the Master, nor the servant above the Master who commands. Therefore it is enough for the disciple to be like the Master and that is already an unmerited honor, and the servant like the one who commands him and it is already supernatural kindness to grant you that it is so."
• Original: "Ricordatevi che il discepolo non è da più del Maestro, né il servo da più del Padrone. Perciò basti al discepolo di essere come il Maestro, ed è già immeritato onore; e al servo di essere come il Padrone, ed è già soprannaturale bontà concedervi che ciò sia."
• EMV 600.33: (the Last Supper) "I have told you: the servant is not greater than his master. If they persecuted Me, they will persecute you also. If they listened to Me, they will listen to you also. But they will do all things for My name’s sake, because they do not know, do not want to know Him who sent Me. If I had not come and spoken to them, they would not be guilty; but now their sin is without excuse. They have seen my works, heard my words, and yet they hated Me, and with Me the Father, because the Father and I are one Unit with Love."
• Original: "Vi ho detto: il servo non è da più del padrone. Se hanno perseguitato Me, perseguiteranno voi pure. Se avranno ascoltato Me, ascolteranno pure voi. Ma tutto faranno per causa del mio Nome, perché non conoscono, non vogliono conoscere Colui che mi ha mandato. Se non fossi venuto e non avessi parlato, non sarebbero colpevoli. Ma ora il loro peccato è senza scusa. Hanno visto le mie opere, udito le mie parole, eppure mi hanno odiato, e con Me il Padre. Perché Io e il Padre siamo una sola Unità con l’Amore."
• Matthew 10:24: "A disciple is not above his teacher, nor a servant above his master."
• John 13:16: "Truly, truly, I say to you, a servant is not greater than his master, nor is a messenger greater than the one who sent him."

We played the flute

• EMV 266.12: "But to whom shall I compare this generation? It is like those boys who, sitting in the square, call to their companions: 'We played, and you did not dance; we sang dirges, and you did not weep.'"
• Original: "Ma a chi paragonerò questa generazione? È simile a quella che descrivono quei ragazzi, che seduti sulla piazza gridano ai loro compagni: “Abbiamo suonato e non avete ballato; abbiamo intonato lamenti e non avete pianto”."
• Matthew 11:16-17: "But to what shall I compare this generation? It is like children sitting in the marketplaces and calling to their playmates, 'We played the flute for you, and you did not dance; we sang a dirge, and you did not mourn.'"
• Luke 7:31-32: "To what then shall I compare the people of this generation? What are they like? They are like children sitting in the marketplace and calling to one another, 'We played the flute for you, and you did not dance; we sang a dirge and you did not weep!'"

It is not what enters the mouth that defiles a man

• EMV 300.9: "Listen to me all and understand this truth. There is nothing outside the man that entering him can contaminate him. But what comes out of a man, that is what contaminates. He who has ears to hear, let him use his intelligence to understand, and his will to act."
• Original: "Ascoltatemi tutti e intendete questa verità. Non vi è nulla fuori dell’uomo che entrando in esso possa contaminarlo. Ma quello che esce dall’uomo, questo è quello che contamina. Chi ha orecchie da intendere intenda e usi ragione per comprendere e volontà per attuare."
• EMV 301.6: "Not everything is pure in man! But now are you still without intelligence? Reflect on the case the Pharisees accused you of. You, they said, are contaminated because you bring food to your mouth with dusty, sweaty, impure hands. But where did that food go? From the mouth to the stomach, from there to the bowels, from the bowels to the sewers. But can that bring impurity to 'all' the body and to what is within the body, if it only passes through the channel destined for it and serves its purpose to nourish the flesh, only the flesh, and ends, as it should, in the sewer? That is not what contaminates man! What contaminates man is what is 'his,' solely 'his,' engendered and born by his 'self.' That is, what he has in the Heart, and that from the Heart ascends to the lips and the mind and corrupts thought and word and contaminates the whole man. From the Heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, and blasphemies. From the Heart come greed, lusts, pride, envies, anger, excessive appetites, sinful idleness. From the Heart come the fomenters of all Actions. If the Heart is evil, they will be evil as the Heart. All Actions: from idolatry to insincere murmuring… All these evil things which go from within outwards contaminate man, but not eating without washing hands."
• Original: "E non è tutto puro nell’uomo! Ma ora anche voi siete senza intelletto? Riflettete al caso che i farisei portavano a vostra accusa. Voi, dicevano, vi contaminavate perché portavate cibo alla bocca con mani polverose, sudate, impure insomma. Ma quel cibo dove andava? Dalla bocca allo stomaco, da questo al ventre, dal ventre alla cloaca. Ma può dunque portare impurità a tutto il corpo e a ciò che nel corpo è contenuto, se passa solo dal canale a ciò destinato, compiendo il suo uffizio di nutrire la carne, questa sola, e finendo, come è giusto che finisca, in una fogna? Non è questo che contamina l’uomo! Quello che contamina l’uomo è ciò che è suo, unicamente suo, generato e partorito dal suo io. Ossia ciò che egli ha nel cuore e dal cuore sale alle labbra e alla testa e corrompe il pensiero e la parola e contamina tutto l’uomo. È dal cuore che vengono i cattivi pensieri, gli omicidi, gli adulteri, le fornicazioni, i furti, le false testimonianze e le bestemmie. È dal cuore che vengono le avarizie, le libidini, le superbie, le invidie, le ire, gli appetiti smodati, gli ozi peccaminosi. È dal cuore che vengono i fomiti a tutte le azioni. E se il cuore è malvagio saranno malvagie come il cuore. Tutte le azioni: dalle idolatrie alle mormorazioni insincere… Tutte queste cose malvagie, che procedono dall’interno all’esterno, contaminano l’uomo, non il mangiare senza lavarsi le mani."
• Matthew 15:10-20: "And calling the crowd near him, he said to them, 'Hear and understand! It is not what goes into the mouth that defiles a man, but what comes out of the mouth, this defiles a man.' Then the Disciples came and said to him, 'Do you know that the Pharisees took offense when they heard this?' He answered, 'Every plant that my heavenly Father has not planted will be uprooted. Leave them alone; they are blind guides. And if the blind lead the blind, both will fall into a pit.' Peter said to Him, 'Explain this parable to us.' He said, 'Are you still without understanding? Do you not see that whatever enters the mouth goes into the stomach and is expelled? But what comes out of the mouth comes from the heart, and this defiles a man? For from the heart come evil thoughts, murders, adulteries, fornications, thefts, false testifications, slanders. These are what defile a man; but to eat with unwashed hands does not defile a man.'"
• Mark 7:17-23: "After Jesus entered a house and left the crowd, his Disciples asked him about the parable. He said to them, 'Are you also so without understanding? Do you not realize that whatever enters a person from outside cannot defile them, because it does not enter their heart but their stomach, and then is expelled?' (Thus he declared all foods clean.) He went on: 'What comes out of a person is what defiles them. For it is from within, out of a person’s heart, that evil thoughts come—sexual immorality, theft, murder, adultery, greed, malice, deceit, lewdness, envy, slander, arrogance and folly. All these evils come from inside and defile a person.'"

A blind man cannot guide another blind man

• EMV 301.4: "They are blind who lead the blind. If a blind man leads another, they will both fall into a pit."
• Original: "Sono ciechi che guidano dei ciechi. Se un cieco ne guida un altro, non potranno che cadere tutti e due nella fossa."
• Matthew 15:14: "Let them alone; they are blind guides. And if the blind lead the blind, both will fall into a pit."
• Luke 6:39: "He also told them a parable: 'Can a blind man lead a blind man? Will they not both fall into a pit?'"

The last will be first

This proverbial expression is repeated in different teachings of Jesus where it refers to three different reversals: the Workers in the vineyard, The narrow gate and the rich young man.

• EMV 329.12: (workers in the vineyard) "Truly I say to you that it is not always the first who will be first in the Kingdom of Heaven, and that there you will see some who were last become first, and others who were first be last. There you will see many men, not belonging to Israel, holier than many of Israel."
• Original: "In verità vi dico che non sempre i primi saranno i primi nel Regno dei Cieli, e che là vedremo degli ultimi essere primi e dei primi essere ultimi. Là vedremo uomini, non di Israele, santi più di molti di Israele."
• EMV 363.7: (the narrow gate - the Banquet of the Kingdom) "And then you will see that many who appeared the 'smallest' in the army of the earth will be the first in the population of the Kingdom. And likewise you will see that not all the mighty of Israel will be mighty in Heaven, and not all those whom Christ has chosen to be his servants have deserved to be chosen for the wedding feast. But you will also see that many who were believed to be the 'first' will not only be last, but will not even be last. For many are called, but few are those who from their election knew how to make for themselves a true glory."
• Original: "E si vedrà allora che molti che parvero i “minimi” nell’esercito della Terra saranno i primi nella cittadinanza del Regno. E così pure vedranno che non tutti i potenti d’Israele sono potenti in Cielo, e non tutti gli eletti dal Cristo alla sorte di suoi servi hanno saputo meritare di essere eletti alla mensa nuziale. Ma bensì vedranno che molti, creduti “i primi”, saranno non solo ultimi, ma non saranno neppure ultimi. Perché molti sono i chiamati, ma pochi quelli che dell’elezione sanno farsi una vera gloria."
• EMV 576.8: (the rich young man) "And I also say to you that not all who seem first and should be because they have received more than all will be such. And not all those who seem last, and less than the last, not even appearing to be my Disciples and not even belonging to the chosen People, will be last. Truly many of the first will become last and many of the last, truly last, will become first..."
• Matthew 19:30: (the rich young man) "Many who are first will be last, and the last first."
• Matthew 20:16: (workers in the vineyard) "So the last will be first, and the first last."
• Mark 10:31: (the rich young man) "Many who are first will be last, and the last first."
• Luke 13:30: (the Banquet of the Kingdom) "Yes, there are last who will be first, and there are first who will be last."

Whoever wants to save his life will lose it

This expression is taken up by all four evangelists in similar terms. In Maria Valtorta it is said on two occasions: first, reported by the synoptics, at the first announcement of the Passion; second in the afternoon of Holy Thursday at the announcement of his imminent death.

• EMV 346.9: (take up your cross) You keep saying that you want to follow Me to the death. Then follow Me, and I will lead you to the Kingdom by a rough but holy and glorious path, at the end of which you will conquer the Life that does not change for eternity. That will be "living." To follow, on the contrary, the ways of the world and the flesh is "dying." So if anyone wants to save his life on earth, he will lose it, but whoever loses his life on earth because of Me and out of love for My Gospel, will save it. But think: what will it profit a man if he gains the whole world but loses his soul?"
• Original: "Voi sempre dite di volermi seguire fino alla morte. Seguitemi allora, e vi condurrò al Regno per una via aspra ma santa e gloriosa, al termine della quale conquisterete la Vita senza mutazione in eterno. Questo sarà “vivere”. Seguire, invece, le vie del mondo e della carne è “morire”. Di modo che se uno vorrà salvare la sua vita sulla Terra la perderà, mentre colui che perderà la vita sulla Terra per causa mia e per amore al mio Vangelo la salverà."
• EMV 598.13: (if the grain does not die) "Truly I say to you, if the grain of wheat falling into the earth does not die, it remains alone; but if it dies, it bears much fruit. Whoever loves his life will lose it. Whoever hates his life in this world will keep it for eternal life."
• Original: "In verità vi dico che, se il granello di frumento caduto sulla terra non muore, rimane infecondo. Ma se invece muore, ecco che produce molto frutto. Chi ama la sua vita la perderà. Chi odia la sua vita in questo mondo la salverà per la vita eterna."
• Matthew 16:25: "For whoever wants to save his life will lose it, but whoever loses his life for my sake will find it."
• Mark 8:35: "For whoever wants to save his life will lose it, but whoever loses his life for my sake and the gospel’s will save it."
• Luke 9:24: "For whoever wants to save his life will lose it, but whoever loses his life for my sake this one will save it."
• John 12:25: "He who loves his life loses it, and he who hates his life in this world will keep it for eternal life."

It is more blessed to give than to receive

This expression does not appear in the gospels. It is reported as a saying of Jesus (agrapha, singular agraphon) by Saint Paul in the Acts of the Apostles. Indeed, it appears three times in Maria Valtorta's work.

• EMV 411.1: "Remember the precept of Deuteronomy. When gathering the wealth God has given you, think of those who have nothing, and leave a little of yours to them. Holy lie that one, which is charity for your Neighbor and is seen by God. It is better to leave than to gather avidly. God blesses the generous. It is better to give than to receive because it obliges God, who is just, to give a more ample reward to the one who showed mercy."
• Original: "Ricordatevi il precetto del Deuteronomio. Pensate, nel raccogliere la ricchezza che Dio vi ha data, a chi non ne ha, e lasciate ad essi un poco del vostro. Santa menzogna questa, che è carità di prossimo vostro e che Dio vede. Meglio è esser pronti a lasciare che a raccogliere con avidità. Dio benedice i generosi. Dare è meglio che ricevere, perché obbliga il giusto Dio a dare più abbondante mercede a colui che fu pietoso"
• EMV 547.2: "'And the Master was left with nothing! You should not have given everything.' - 'He wanted it so...' - 'Oh! He always wants it so, but you must not let Him do it. He gives His clothes away, He gives His milk, He gives Himself and consumes Himself...' Peter is displeased. 'Calm down, Peter! It is better to give than to receive,' says Jesus quietly, coming out of His abstraction."
• Original: "E il Maestro è rimasto senza! Non dovevate dare tutto" - "Ha voluto così Lui…" - Oh! Lui vorrebbe sempre così. Ma non si deve lasciarlo fare. Lui dà via le vesti, Lui dà via il suo latte, Lui dà via Se stesso e si consuma…". Pietro è malcontento. "Buono, Pietro! Dare è meglio che ricevere", dice Gesù quietamente uscendo dalla sua astrazione."
• EMV 596.17: "Remember that he who has mercy, even if he gives only a sip of Water, will be rewarded. Remember that it is better to give than to receive."
• Original: "Remember that there is a reward for the one who is merciful even with only a sip of water. Remember that giving is better than receiving."
• Acts 20:35: "In all things I have shown you that by working hard in this way we must help the weak and remember the words of the Lord Jesus, that he himself said: It is more blessed to give than to receive."

Render unto Caesar what is Caesar's

The three synoptic gospels unanimously report the episode. Maria Valtorta’s narrative specifies a historical detail: Caesar does not designate Caesar Augustus, but Tiberius. The interlocutors make a revealing slip of the tongue.

• EMV 594.4: "Whose image is this and what does this inscription say? – It is the figure of Caesar and the inscription carries his name, the name of Caius Tiberius Caesar, currently emperor of Rome. – Then render unto Caesar what is Caesar's, and unto God what is God's."
• Original: "Di chi è quest’immagine e che dice questa scrittura?". "Di Cesare è l’immagine, e l’iscrizione porta il suo nome. Il nome di Caio Tiberio Cesare, che è ora imperatore di Roma". "E allora rendete a Cesare ciò che è di Cesare e a Dio date quel che è di Dio."
• Matthew 22:19-21: "Show me the coin for the tax." They brought him a denarius, and he said to them, "Whose likeness and inscription is this?" They said, "Caesar's." Then he said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."
• Mark 12:15-17: "Bring me a denarius, that I may see it." And they brought one. And he said to them, "Whose image and inscription is this?" They said to him, "Caesar's." And Jesus said to them, "Render to Caesar the things that are Caesar's, and to God the things that are God's."
• Luke 20:24-25: "Show me a denarius. Whose image and inscription does it have?" They said, "Caesar's." And he said to them, "Then render to Caesar the things that are Caesar's, and to God the things that are God's."

Name given to the first three Gospels (Matthew, Mark, Luke) because of their common framework.

People who analyze the historical, cultural, and literary context of Biblical texts to better understand what they meant at the time they were written and how they can be interpreted today.

In the Catholic context, usually refers to the first three Gospels (Matthew, Mark, Luke) because of their common framework. Broader definition: those offering a general overview of a whole. (Example: a synoptic table).

Name given to the first three Gospels (Matthew, Mark, Luke) because of their common framework.