← Latinum Institute Ecclesiastical Latin Reading Course
129.1 Quisquis whoever Deō to God servīre to serve vult wishes pūrus pure esse to be dēbet ought
129.2 Beātus blessed est is quisquis whoever in in lēge law Dominī of the Lord meditātur meditates
129.3 Quidquid whatever ā from Deō God venit comes bonum good est is
129.4 Frāter brother quisquis whoever es you are pācem peace custōdī guard
129.5 In in quidquid whatever agis you do Deum God timē fear
129.6 Monachī monks quemquem whomever vident they see benedicunt they bless
129.7 Accipe receive quidquid whatever tibi to you datur is given cum with grātiā grace
129.8 Quisquis whoever vēritātem truth quaerit seeks eam it invēniet will find
129.9 Sanctus holy quīquis whoever est is lūcem light mundī of the world portat carries
129.10 Dīlige love quemquem whomever Christus Christ dīligit loves
129.11 Quidquid whatever in in nōmine name Dominī of the Lord facis you do benedīcitur is blessed
129.12 Quisquis whoever superbē proudly ambulat walks humiliābitur will be humbled
129.13 Abbās abbot quidquid whatever necessārium necessary est is frātribus to the brothers prōvidet provides
129.14 Venī come quisquis whoever labōrās you labor et and onerātus burdened es are
129.15 In in quōquō whatever locō place orās you pray Deus God audit hears
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129.1 Quisquis Deō servīre vult pūrus esse dēbet. Whoever wishes to serve God ought to be pure.
129.2 Beātus est quisquis in lēge Dominī meditātur. Blessed is whoever meditates on the law of the Lord.
129.3 Quidquid ā Deō venit bonum est. Whatever comes from God is good.
129.4 Frāter, quisquis es, pācem custōdī. Brother, whoever you are, guard the peace.
129.5 In quidquid agis, Deum timē. In whatever you do, fear God.
129.6 Monachī quemquem vident benedicunt. The monks bless whomever they see.
129.7 Accipe quidquid tibi datur cum grātiā. Receive whatever is given to you with grace.
129.8 Quisquis vēritātem quaerit, eam invēniet. Whoever seeks the truth will find it.
129.9 Sanctus quīquis est lūcem mundī portat. Whoever is holy carries the light of the world.
129.10 Dīlige quemquem Christus dīligit. Love whomever Christ loves.
129.11 Quidquid in nōmine Dominī facis benedīcitur. Whatever you do in the name of the Lord is blessed.
129.12 Quisquis superbē ambulat humiliābitur. Whoever walks proudly will be humbled.
129.13 Abbās quidquid necessārium est frātribus prōvidet. The abbot provides whatever is necessary for the brothers.
129.14 Venī quisquis labōrās et onerātus es. Come whoever labors and is burdened.
129.15 In quōquō locō orās, Deus audit. In whatever place you pray, God hears.
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129.1 Quisquis Deō servīre vult pūrus esse dēbet.
129.2 Beātus est quisquis in lēge Dominī meditātur.
129.3 Quidquid ā Deō venit bonum est.
129.4 Frāter, quisquis es, pācem custōdī.
129.5 In quidquid agis, Deum timē.
129.6 Monachī quemquem vident benedicunt.
129.7 Accipe quidquid tibi datur cum grātiā.
129.8 Quisquis vēritātem quaerit, eam invēniet.
129.9 Sanctus quīquis est lūcem mundī portat.
129.10 Dīlige quemquem Christus dīligit.
129.11 Quidquid in nōmine Dominī facis benedīcitur.
129.12 Quisquis superbē ambulat humiliābitur.
129.13 Abbās quidquid necessārium est frātribus prōvidet.
129.14 Venī quisquis labōrās et onerātus es.
129.15 In quōquō locō orās, Deus audit.
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For English speakers learning Latin, the pronoun quisquis, quidquid (whoever, whatever) requires special attention: -
Formation: This is a compound of quis (who/what) doubled, creating an indefinite relative pronoun meaning "whoever" or "whatever." -
Declension Pattern: -
Masculine/Feminine: quisquis, cuiuscuius, cuīcuī, quemquem, quōquō -
Neuter: quidquid (nominative/accusative), other cases rare -
The word essentially doubles the forms of quis -
Usage in Christian Latin: -
Very common in moral and theological contexts -
Often introduces general principles or universal truths -
Frequently appears in Biblical translations and patristic writings -
Syntactical Features: -
Can introduce both main and subordinate clauses -
Takes indicative mood for facts, subjunctive for generalizations -
Often correlates with demonstrative pronouns (is, hic) -
Common Confusion Points for English Speakers: -
Unlike English "whoever," Latin quisquis declines for case -
Don't confuse with quīcumque (whoever, more emphatic) -
The neuter quidquid is more common than quodquod
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Understanding quisquis in ecclesiastical contexts requires appreciating its theological significance: -
Universal Application: Christian writers used quisquis to express the universal nature of God's law and grace. Unlike pagan Roman religion which was often exclusive, Christianity emphasized that salvation was available to "whoever" believed. -
Monastic Rules: In texts like the Rule of St. Benedict, quisquis appears frequently to establish principles that apply to any monk, regardless of rank or origin. This reflected the egalitarian ideals of monastic communities. -
Biblical Translation: When Jerome translated the Vulgate, he often used quisquis to render Greek passages about universal spiritual truths, particularly in the Gospels and Epistles. -
Liturgical Use: In prayers and hymns, quisquis creates an inclusive invitation - prayers are for "whoever" seeks God's mercy, not just a select few. -
Medieval Philosophy: Scholastic theologians used quisquis in logical arguments about universal principles, distinguishing between what applies to specific individuals versus "whoever" meets certain conditions.
For English speakers, think of how "whoever" in phrases like "whoever believes shall be saved" carries both grammatical and theological weight - the Latin quisquis functions similarly but with richer grammatical possibilities.
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From the Regula Sanctī Benedictī (Rule of St. Benedict), Chapter 7:
Part F-A (Interleaved Text)
Quisquis whoever ergō therefore ad to vitam life aeternam eternal festīnāre to hasten cupis you desire, angustam narrow viam way quae which dūcit leads ad to vītam life ingredere enter, ut so that nōn not tenebrīs by darkness mortis of death perpetuae perpetual involvāris you may be wrapped, sed but ad to lūcem light perveniās you may arrive nōn not morientem dying.
Quisquis ergō ad vitam aeternam festīnāre cupis, angustam viam quae dūcit ad vītam ingredere, ut nōn tenebrīs mortis perpetuae involvāris, sed ad lūcem perveniās nōn morientem.
Therefore, whoever desires to hasten to eternal life, enter the narrow way that leads to life, so that you may not be wrapped in the darkness of perpetual death, but may arrive at the undying light.
Quisquis ergō ad vitam aeternam festīnāre cupis, angustam viam quae dūcit ad vītam ingredere, ut nōn tenebrīs mortis perpetuae involvāris, sed ad lūcem perveniās nōn morientem.
This passage showcases several important features: -
Quisquis opens the sentence as the subject, addressing any potential monk -
Festīnāre cupis - infinitive with cupiō expressing desire -
Angustam viam - accusative direct object with the imperative ingredere -
Purpose clauses with ut + subjunctive (involvāris, perveniās) -
Biblical echo - the "narrow way" recalls Matthew 7:14 -
Contrast between tenebrīs mortis perpetuae and lūcem nōn morientem
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129.16 Erat there was quīdam a certain paterfamiliās father of a family quī who dīxit said servīs to servants suīs his: "Quisquis whoever fidēliter faithfully labōrāverit will have worked mercēdem reward accipiet" will receive
129.17 Prīmus first servus servant quidquid whatever dominus master iussit ordered sine without morā delay fēcit did
129.18 Alter another autem however servus servant quisquis whoever eum him rogābat was asking auxilium help negābat was denying
129.19 Tertiō to third servō servant quidquid whatever datum given erat was cum with aliīs others dīvidēbat he was dividing
129.20 Vesperē in evening factō having been made dominus master vocāvit called quemquem whomever in in agrō field invēnit he found
129.21 "Venīte come ad to mē me quīquī whoever hodiē today labōrāstis you have worked et and praemium prize vestrum your accipite" receive
129.22 Quisquis whoever enim for sēmināverit will have sown in in bonō good agrō field fructum fruit bonum good metet will reap
129.23 Sed but quidquid whatever in in spīnīs thorns seritur is sown suffocātur is choked et and perit perishes
129.24 Prīmō to first servō servant quī who quidquid whatever iussus ordered erat was perfēcerat had completed centum hundred dēnāriōs denarii dedit he gave
129.25 Secundus second quīquis whoever erat was superbiae of pride plēnus full vacuus empty abiit went away
129.26 At but tertius third quisquis whoever misericordiam mercy ostenderat had shown duplicem double mercēdem reward recēpit received
129.27 Tunc then omnēs all intellēxērunt understood quidquid whatever cum with cāritāte charity fit is done ā by Deō God benedīcī to be blessed
129.28 Paterfamiliās father of family conclūsit concluded: "Quisquis whoever vult wishes prīmus first esse to be omnium of all servus servant fīat" let him become
129.29 In in quōquō whatever opere work cāritās charity appāret appears ibi there Christus Christ adest is present
129.30 Fēlīx happy quisquis whoever hanc this parabolam parable audit hears et and in in corde heart suō his servat keeps
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129.16 Erat quīdam paterfamiliās quī dīxit servīs suīs: "Quisquis fidēliter labōrāverit mercēdem accipiet." There was a certain head of household who said to his servants: "Whoever works faithfully will receive a reward."
129.17 Prīmus servus quidquid dominus iussit sine morā fēcit. The first servant did whatever the master ordered without delay.
129.18 Alter autem servus quisquis eum rogābat auxilium negābat. But the second servant refused help to whoever asked him.
129.19 Tertiō servō quidquid datum erat cum aliīs dīvidēbat. The third servant shared with others whatever was given to him.
129.20 Vesperē factō dominus vocāvit quemquem in agrō invēnit. When evening came, the master called whomever he found in the field.
129.21 "Venīte ad mē quīquī hodiē labōrāstis et praemium vestrum accipite." "Come to me, all who have worked today, and receive your reward."
129.22 Quisquis enim sēmināverit in bonō agrō fructum bonum metet. For whoever sows in good soil will reap good fruit.
129.23 Sed quidquid in spīnīs seritur suffocātur et perit. But whatever is sown among thorns is choked and perishes.
129.24 Prīmō servō quī quidquid iussus erat perfēcerat centum dēnāriōs dedit. To the first servant who had completed whatever he was ordered, he gave a hundred denarii.
129.25 Secundus quīquis erat superbiae plēnus vacuus abiit. The second, who was full of pride, went away empty.
129.26 At tertius quisquis misericordiam ostenderat duplicem mercēdem recēpit. But the third, who had shown mercy, received a double reward.
129.27 Tunc omnēs intellēxērunt quidquid cum cāritāte fit ā Deō benedīcī. Then all understood that whatever is done with charity is blessed by God.
129.28 Paterfamiliās conclūsit: "Quisquis vult prīmus esse omnium servus fīat." The head of household concluded: "Whoever wishes to be first, let him become the servant of all."
129.29 In quōquō opere cāritās appāret, ibi Christus adest. In whatever work charity appears, there Christ is present.
129.30 Fēlīx quisquis hanc parabolam audit et in corde suō servat. Happy is whoever hears this parable and keeps it in his heart.
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129.16 Erat quīdam paterfamiliās quī dīxit servīs suīs: "Quisquis fidēliter labōrāverit mercēdem accipiet."
129.17 Prīmus servus quidquid dominus iussit sine morā fēcit.
129.18 Alter autem servus quisquis eum rogābat auxilium negābat.
129.19 Tertiō servō quidquid datum erat cum aliīs dīvidēbat.
129.20 Vesperē factō dominus vocāvit quemquem in agrō invēnit.
129.21 "Venīte ad mē quīquī hodiē labōrāstis et praemium vestrum accipite."
129.22 Quisquis enim sēmināverit in bonō agrō fructum bonum metet.
129.23 Sed quidquid in spīnīs seritur suffocātur et perit.
129.24 Prīmō servō quī quidquid iussus erat perfēcerat centum dēnāriōs dedit.
129.25 Secundus quīquis erat superbiae plēnus vacuus abiit.
129.26 At tertius quisquis misericordiam ostenderat duplicem mercēdem recēpit.
129.27 Tunc omnēs intellēxērunt quidquid cum cāritāte fit ā Deō benedīcī.
129.28 Paterfamiliās conclūsit: "Quisquis vult prīmus esse omnium servus fīat."
129.29 In quōquō opere cāritās appāret, ibi Christus adest.
129.30 Fēlīx quisquis hanc parabolam audit et in corde suō servat.
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The parable genre demonstrates advanced uses of quisquis/quidquid for English-speaking students: -
Conditional Force: In parables, quisquis often carries an implicit conditional meaning - "whoever (if anyone)" performs certain actions receives certain results. See example 129.22: "Quisquis sēmināverit... metet" (Whoever sows... will reap). -
Perfect Subjunctive: Note the use of perfect subjunctive with quisquis to express completed actions in generalizations: "labōrāverit" (will have worked), "sēmināverit" (will have sown). -
Direct Object Function: Quidquid frequently serves as a direct object, as in 129.17: "quidquid dominus iussit" (whatever the master ordered). -
Nested Constructions: Example 129.24 shows complex nesting: "servō quī quidquid iussus erat perfēcerat" - the servant who had completed whatever he had been ordered. -
Biblical Echo Structures: The parable mirrors Gospel syntax, especially in 129.28: "Quisquis vult prīmus esse" echoing Mark 10:44. -
Correlative Patterns: Note how quisquis in one clause often correlates with a result in another: whoever does X receives Y. This cause-effect pattern is fundamental to parable structure. -
Ablative Constructions: Example 129.29 shows the less common ablative "in quōquō opere" (in whatever work), demonstrating the full declension of the pronoun.
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