In the four and twentieth day of the month, in the sixth month, in the second year of Darius the king, they began.2 And in the seventh month, the word of the Lord came by the hand of Aggeus the prophet, saying:3 Speak to Zorobabel the son of Salathiel the governor of Juda, and to Jesus the son of Josedec the high priest, and to the rest of the people, saying:4 Who is left among you, that saw this house in its first glory? and how do you see it now? is it not in comparison to that as nothing in your eyes?5 Yet now take courage, O Zorobabel, saith the Lord, and take courage, O Jesus the son of Josedec the high priest, and take courage, all ye people of the land, saith the Lord of hosts: and perform (for I am with you, saith the Lord of hosts)6 The word that I covenanted with you when you came out of the land of Egypt: and my spirit shall be in the midst of you: fear not.7 For thus saith the Lord of hosts: Yet one little while, and I will move the heaven and the earth, and the sea, and the dry land.8 And I will move all nations: AND THE DESIRED OF ALL NATIONS SHALL COME: and I will fill this house with glory: saith the Lord of hosts.9 The silver is mine, and the gold is mine, saith the Lord of hosts.
In the next place, he was stripped of his former solid raiment and adorned with a garment down to the foot, and with a turban and a clean miter, that is, [with the garb] of the second advent; since he is demonstrated as having attained "glory and honor." [Since stripped] you will not be able to say that the man [there depicted] is the "son of Jehozadak," who was never clad in a sordid garment but was always adorned with the sacerdotal garment, nor ever deprived of the sacerdotal function.
The psalm's verse numbering differs between the modern lectionary and the Douay-Rheims this library hosts, so the text isn't matched verse-for-verse here yet.
And it came to pass, as he was alone praying, his disciples also were with him: and he asked them, saying: Whom do the people say that I am?19 But they answered, and said: John the Baptist; but some say Elias; and others say that one of the former prophets is risen again.20 And he said to them: But whom do you say that I am? Simon Peter answering, said: The Christ of God.21 But he strictly charging them, commanded they should tell this to no man.22 Saying: The Son of man must suffer many things, and be rejected by the ancients and chief priests and scribes, and be killed, and the third day rise again.
In this one name there is the expression both of His divinity and incarnation, and the belief of His passion. He has therefore comprehended every thing, having expressed both the nature and the name wherein is all virtue. (summa virtutum)
Perhaps because the Lord knew that the disciples would believe even the difficult mystery of the Passion and Resurrection, He wished to be Himself the proclaimer of His own Passion and Resurrection.
But it is no trifling opinion of the multitude which the disciples mention, when it is added, But they answering said, John the Baptist, (whom they knew to be beheaded;) but some say, Elias, (whom they thought would come,) but others say that one of the old Prophets is risen again. But to make this enquiry belongs to a different kind of wisdom from ours, for if it were enough for the Apostle Paul to know nothing but Christ Jesus, and Him crucified, what more can I desire to know than Christ? (1 Cor. 2:2.)
But our Lord Jesus Christ was at first unwilling to be preached, lest an uproar should arise; as it follows, And he straitly charged them, and commanded them to tell no man any thing. For many reasons He commands His disciples to be silent; to deceive the prince of this world, to reject boasting, to teach humility. Christ then would not boast and dost thou boast who art of ignoble birth? Likewise He did it to prevent rude and as yet imperfect disciples from being oppressed with the wonder of this awful announcement. They are then forbid to preach Him as the Son of God, that they might afterwards preach Him crucified.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)