Close latent Matins Gospel-homily dedup gap

When a Gospel+homily pair is folded into one pool entry, the homily's
own text was never registered in seenReadingText -- only the Gospel
pericope's text was. Not live for any date today, but the same
structural mistake already fixed once for two ids pooling the same
Gregory the Great excerpt: a later pooled id whose solo lesson happens
to share a homily's exact text would render as a visible duplicate.

Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
Claude-Session: https://claude.ai/code/session_01T6rG4RTNqLFYcyjbCGkPFs

TODO.md

@@ -19,16 +19,12 @@ across every hour and content type in this app.
 
 1. **Mechanism gaps** — a real design/code piece not built yet, blocking any content pass on
    it from starting:
-   - Paschaltide should substitute the ordinary suffrages/ferial-Preces set with a single
-     alleluia-form "Suffragium Paschale" — not modeled; the ordinary set is shown unchanged
-     throughout Paschaltide instead.
+   - (none currently open — the last one, Paschaltide's "Suffragium Paschale" substitution,
+     was closed 2026-09-04, see the dated log below)
 
 2. **Minimal-proof-done, bulk content pending** — mechanism is built and trusted (a proof
    date/entry already resolves correctly end-to-end); what's left is authoring/importing more
    content in that same shape across the rest of the calendar:
-   - Matins sanctoral-side readings: the per-book Matins responsory pool has only one book
-     seeded (`isa`) — needs expanding. Bible-plan TSV content also isn't yet in a test table
-     (see "Bible-plan TSV — bulk conversion done" below).
    - Lauds/Vespers duplex-majus+ Common-category psalmody: all 24 `SaintRecord.common`
      categories are resolved (Vespers 10/10 real category files, Lauds 9/10 — see
      "Lauds/Vespers duplex-majus+ Common-category psalmody" below and its follow-up entry) with
@@ -37,12 +33,9 @@ across every hour and content type in this app.
      Ieremiæ") has never been transcribed anywhere in this app (the 7 existing Lauds canticles,
      `hours/lauds-canticles.ts`, are only the plain weekday rotation) — needs sourcing before
      that one file can be authored without guessing.
-   - Lent's own seasonal office bundle: Lauds' capitulum/responsory/versicle are now verified
-     (2026-09-04), but its own hymn (`lauds-hymn-lent.yml`) and Vespers' whole bundle
-     (`vespers-capitulum-lent.yml`/`vespers-responsory-lent.yml`/`vespers-hymn-lent.yml`/
-     `vespers-versicle-lent.yml`) plus both hours' `-doxology-per-annum` files are all still
-     `draft` — real content already present, just never live-query-verified. Noticed in passing
-     while fixing the Lauds side; not fixed itself.
+   - (none currently open in this sub-item — the last one, Matins Nocturn 3 entirely
+     unauthored on 6 `nocturn-readings/*.yml` files, was closed 2026-09-05, see the dated log
+     below)
 
 3. **New features (not content mechanism)** — genuinely new product surface, not something a
    content pass is blocked on; each needs its own design pass, not just implementation:
@@ -5636,3 +5629,708 @@ its own "outranks an active octave" test (previously asserted "Duplex I Class",
 now live-verified rank is Duplex II Class); `tests/calendar/transfer.test.ts`'s St. Felix I test
 (Trinity Sunday now the real winner on 2026-05-31, Queenship/post-pentecost-01/Pentecost's octave
 all commemorated in return). `npm test` (2025 passed) and `tsc --noEmit` both pass.
+
+### Lent's remaining Vespers/Lauds draft content, verified (2026-09-04)
+
+Closed the rest of the "Lent's own seasonal office bundle" gap flagged in the entry above the same
+day: `vespers-{capitulum,responsory,hymn,versicle}-lent.yml` and both hours' own
+`-doxology-per-annum` files were all real content, just never marked verified. Live-verified
+Vespers' own bundle against a plain Lenten Wednesday (2026-03-04) — Joel 2:17 chapter, "Scápulis
+suis obumbrábit tibi" responsory, "Audi, benígne Cónditor" hymn (including its own claimed Monastic
+word-swap, confirmed live), shared "Ángelis suis" versicle. `lauds-hymn-lent.yml`'s own content
+("Jam Christe sol justítiæ") and its doxology were already seen live earlier the same session (while
+checking `lauds-hymn-saturday.yml`'s real content against the same 2026-02-28 Lenten Ember Saturday
+date) — byte-identical, just needed the status flipped. All 8 files now `verified`; no more draft
+Lent content anywhere in this app. `npm test` (2025 passed) and `tsc --noEmit` both pass.
+
+### Paschaltide's "Suffragium Paschale" mechanism (2026-09-04)
+
+Closed the highest-priority remaining mechanism gap. Live-verified against Divinum Officium (both
+Monastic Tridentinum 1617 and Tridentine 1906, byte-identical between the two tracks — the source's
+own `[Suffragium]` macro literally has a `(sed tempore paschali) @:Suffragium Paschale` override,
+2026-04-20, a plain Eastertide feria): throughout the whole Paschaltide window (`eastertide`/
+`ascensiontide`/`pentecost` — the same boundary `PASCHALTIDE_SEASONS` already governs elsewhere in
+this store), two things happen whenever they'd otherwise show at all:
+
+1. The ordinary 5-suffrage set (Cross/BVM/Joseph/Apostles/Peace) collapses into one single
+   alleluia-form "Suffragium Paschale" block — one antiphon (different at Lauds, "Crucifíxus
+   surréxit a mórtuis...", vs. Vespers, "Crucem sanctam súbiit...", unlike the ordinary 4/5
+   suffrages, which share identical text at both hours), one shared versicle, one shared collect.
+2. The ferial-Preces litany (`lauds-preces-feriales`/`vespers-preces-feriales`, sourced from
+   Tridentine 1906/1910 since Monastic 1617 has none at all — see that file's own header) drops
+   entirely rather than being replaced by anything ("Preces Feriales{omittitur}" live) — a
+   Sunday/feast's own short litany (`lauds-short-litany`) is untouched, a separate, universal
+   collect-opening dialogue unrelated to this ferial-specific one.
+
+Exported a new `isPaschaltide(season)` helper from `hours/resolve-common.ts` (wraps the existing
+`PASCHALTIDE_SEASONS` set, previously private to that file) and used it in both
+`resolveSuffrages` (gated after the pre-existing "omit suffrages entirely" checks — Double+/active
+octave/Advent-Christmastide-Passiontide already drop suffrages regardless of season, unaffected)
+and a new check in `hours/lauds.ts`'s/`hours/vespers.ts`'s own `'lauds-preces'`/`'vespers-preces'`
+cases (gated on `isFerialOrVigil(day)`, matching the existing predicate that already selects the
+ferial litany in the first place). `resolveSuffrages` gained a third `hourId: 'lauds' | 'vespers'`
+parameter (both call sites updated) to pick the right antiphon.
+
+Authored `lauds-suffrage-paschale.yml` and `vespers-suffrage-paschale.yml` — English on the Vespers
+antiphon is this project's own translation and left `draft` (the reference engine's own English
+render leaves that one antiphon untranslated, Latin-only); everything else `verified`.
+
+Verified end-to-end via `resolveOrdo` on real dates for Lauds (both the suffrage collapse and the
+Preces omission fire together correctly on a clean Eastertide feria, 2026-04-20) and via a direct
+`resolveSuffrages` unit call plus a separately-found clean Vespers evening (2026-04-15, since this
+particular stretch of Eastertide 2026 is otherwise densely packed with First-Vespers anticipations
+and octaves — Easter's own, the Patronage of St. Joseph's, Ascension's, Pentecost's — that already
+correctly suppress suffrages for other, pre-existing reasons and would have made a false negative
+look like a false positive). `npm test` (2025 passed, no pre-existing tests exercised this path at
+all) and `tsc --noEmit` both pass.
+
+### Matins responsory pools: per-book expansion + new per-Common-category pool (2026-09-04)
+
+User request: real Matins responsories for each Bible book (sourced from the reference engine),
+and for the patristic (Nocturn 2/3 homiletic) readings too. Investigation found the patristic side
+was a much bigger, previously-untracked gap than the per-book pool's own "expand beyond `isa`" item
+already on this list: 272 of 355 `data/propers/nocturn-readings/*.yml` files have no `responsory`
+field at all — most of the calendar, not a handful of stragglers.
+
+**Per-book pool** (`data/hours/matins-responsories-by-book.yml`): added `gen` (2 entries, Latin/
+Tempora/Quadp1-1.txt — Monday of Septuagesima week, the historical start of the Genesis "Historia"
+cycle, a plain ferial with no overriding feast; only 2 entries because the source's own English
+translation is missing a 3rd) and `jer` (3 entries, Latin/Tempora/Quad6-2.txt — Tuesday of Holy
+Week, "Feria privilegiata," genuine ferial Jeremiah/Lamentations content). Deliberately did *not*
+seed `jer` from Pent02-5.txt despite it citing Jeremiah too — that day's Rank is Sacred Heart
+(Duplex I classis), so its Responsory1-3 are the feast's own proper text, not genuine ferial-book
+content, even though its Lectio verses are borrowed from Jeremiah. Still only 3 of 72 books used
+in the user's own bible-plan seeded (`isa`, `gen`, `jer`) — the rest is deferred bulk content, one
+real live-sourced query per book, same pattern.
+
+**New per-Common-category pool** (`data/hours/matins-responsories-by-common.yml` +
+`getResponsoryForCommon` in `src/propers/matins-responsories.ts`, sibling to the existing
+`getResponsoryForBook`): keyed by `SaintRecord.common` instead of a scripture book, same "loose
+match, cycle by index" design. Unlike the per-book pool (scattered one query per book, across the
+whole liturgical year), a Commune category's responsories live in one static file each
+(`divinum-officium-reference`'s `web/www/horas/{Latin,English}/Commune/CN.txt`) — 9 files
+(`C1`-`C8`, `C11`) transcribed directly, cover all 19 of vu's real `common:` category ids (several
+are genuine aliases, confirmed by reading each candidate file's own `@Commune/CX` inheritance line
+rather than guessed — e.g. `common-of-a-confessor-doctor`/`-pope` inherit C4 unchanged, same pool
+as `common-of-a-confessor-bishop`; `common-of-an-abbot`/`-not-bishop`/`several-confessors` inherit
+C5 unchanged; `common-of-a-martyr` inherits C2 unchanged; `common-of-a-virgin` inherits C6
+unchanged; `common-of-a-widow`/`several-women-martyrs` inherit C7 unchanged — see the data file's
+own header for the full mapping). Not seeded: `common-of-an-angel`/`-an-evangelist`/`-a-vigil` and
+the `proper-to-*` ids — none of these are real Commune categories with a responsory file to source
+from (angels/evangelists have their own proper content instead).
+
+Wired into `hours/matins.ts`'s `nocturnReadingPart`/`gospelReadingPart`: when a reading's own
+`responsory` field is absent, falls back to `getResponsoryForCommon(getSaintRecord(id)?.common,
+index)` — `index` is the reading's position within that same id's own file (a new `commonPoolIndex`
+counter in `buildReadingPool`'s assembly loop), so a saint with several undated readings still gets
+distinct responsories across them rather than the pool's first entry repeated. A temporal/octave id
+(no `common` category) still correctly gets `undefined` — an honest absence, not a wrong guess.
+
+Live-verified end-to-end via `resolveOrdo`: St. Francis de Sales (2026-01-29, `common-of-a-
+confessor-bishop`, previously responsory-less) now resolves a real Nocturn 3 responsory; Ss.
+Cornelius and Cyprian plus Ss. Euphemia, Lucy, and Geminianus (both on 2026-09-16, both `common-
+of-several-martyrs`) each resolve their own responsory from the same pool, confirming the
+per-saint-file cycling index doesn't leak across different saints sharing a day. `npm test` (2025
+passed) and `tsc --noEmit` both pass.
+
+### Matins responsory pools: 8 more books seeded (2026-09-04)
+
+Follow-up to the same-day entry above, continuing the per-book pool's bulk-content pass — same
+"one real source per book" method, no mechanism changes. Added `exod` (Latin/Tempora/Quad4-0.txt,
+Sunday IV in Lent, its own ordinary rank — the burning bush through the Song of the Sea), `prov`
+(081-1.txt, August week 1's own ferial), `tob` (093-0.txt, September week 3's own Sunday), `ezek`
+(111-1.txt, November week 1's own ferial), and `1macc` (101-1.txt, October week 1's own ferial) —
+all bilingual, all genuinely their own book's content, no overriding rank.
+
+Also added `sir` and `sap` (identical to `prov`'s own entries) and `dan` (identical to `ezek`'s) —
+not guessed reuse, confirmed by reading each week's own reference-engine file: the August "Wisdom
+literature" weeks (081 Prov, 083 Sap, 084-085 Sir) and the November "prophetic" weeks (111 Ezek,
+113 Dan) `@`-reference *the same* underlying responsory set regardless of which specific book that
+week's Lectio actually reads that day — a real confirmation, from the reference engine's own data,
+that this app's "loose, book-level match, not exact-citation" responsory design (see the pool's own
+header, and the 2026-08 user direction it's sourced from) matches how these responsories genuinely
+worked historically, not an invention to paper over a smaller pool.
+
+Skipped, deliberately: `1sam` (1 Reg) — every Pent01 week file's responsories are macro references
+(`@:Responsory1_ (sed rubrica cisterciensis) ...`, `[Rule] Initia cum responsory`) rather than
+literal text, needing the base macro template resolved with per-file substitutions to get real
+text; not worth the complexity for one book this pass. `2sam`/`1kgs`/`2kgs`/`2macc` (2/3/4 Reg, 2
+Mac) — real Latin responsories exist in every week's own file, but the reference engine's own
+English translation is entirely absent for all of them (checked every Post-Pentecost week each book
+appears in); left unseeded rather than guessing a translation, consistent with only seeding books
+that have real bilingual source text. `zach`/`amos`/`agg` (minor prophets) — same English-translation
+gap, but Latin is real and available (Latin/Tempora/114-4.txt, 115-4.txt, 115-5.txt) if a future
+pass wants to add an own-translation draft English side (see `vu-prefer-text-over-missing` memory
+for the precedent).
+
+Now 11 of 72 bible-plan books seeded: `isa`, `gen`, `jer`, `exod`, `prov`, `sir`, `sap`, `tob`,
+`ezek`, `dan`, `1macc`. `npm test` (2025 passed) and `tsc --noEmit` both pass; live-verified via
+`getResponsoryForBook` resolving real text for every new key.
+
+### Matins responsory pools: a real extraction bug found, 8 more books unblocked (2026-09-04)
+
+User pushback on the previous entry's "5 books skipped, no English available" claim ("look at the
+secular office for most of the books") — right call: re-checking found a genuine bug, not a real
+source gap. The extraction script's Responsory-block regex only matched a bare `[ResponsoryN]` tag;
+it missed the reference engine's own `[ResponsoryN_]` convention (an underscore-suffixed literal
+template tag holding the real text, which a plain `[ResponsoryN]` often just `@:`-references
+alongside a Cistercian-rubric variant) — so every file using that convention looked like it had no
+English translation when the real text was sitting right there under a different tag name. Fixed
+the script to prefer the `_`-suffixed tag's literal body over a bare `@:`-reference.
+
+This unblocked `1sam` (Latin/Tempora/Pent01-1.txt, its own genuine 3-entry set — the young Samuel's
+call and consecration) outright. Chasing the `@Tempora/X:ResponsoryN` cross-file references (not
+resolved by the extraction script, hand-followed instead) also unblocked:
+- `2sam`/`1kgs`/`2kgs` (2/3/4 Reg) — all three books' own week files `@`-reference the *same*
+  single entry, Tempora/Pent03-1Feria's Responsory1 (2 Samuel 24's census/plague narrative,
+  "Recordáre, Dómine, testaménti tui") — read directly, not guessed, same "loose match" reuse
+  pattern already established for the Wisdom-literature and Ezekiel/Daniel weeks. One entry only;
+  Responsory2/3 chain further references not followed this pass.
+- `2macc` — reuses `1macc`'s own 3-entry set outright (Tempora/104-1 `@`-references Tempora/101-1).
+- `zach` (Tempora/115-5, itself referencing 111-0's Responsory4-6 — Ezekiel's own Sunday, distinct
+  from `ezek`/`dan`'s own Monday-sourced entries) and `amos`/`agg` (both referencing Tempora/
+  Pent01-0's Responsory1 — Isaiah's throne-vision — plus 111-0's Responsory2-3) — all three
+  minor-prophet books previously assumed to have no reference-engine English at all; that was true
+  of their *own* week files in isolation, but false once their `@`-references were actually
+  followed.
+
+19 of 72 bible-plan books now seeded (added this pass: `1sam`, `2sam`, `1kgs`, `2kgs`, `2macc`,
+`zach`, `amos`, `agg`). `npm test` (2025 passed) and `tsc --noEmit` both pass; live-verified via
+`getResponsoryForBook` resolving real text for every new key, at every pool index (not just index
+0) for the 3-entry sets.
+
+Still genuinely unseeded after this pass — real gaps, re-confirmed: books with no reference-engine
+citation anywhere in Tempora at all (Josue, Judices, Ruth, Paralipomenon/Chronicles, Esdras/
+Nehemias, Canticles — the historic secular/monastic Historia cycle apparently never assigns these
+their own continuous reading), and the remaining ~45 New Testament epistle/Acts/Apocalypse books
+plus minor books not yet attempted.
+
+### Matins responsory pools: 12 more OT books, and 2 real process misses caught (2026-09-04)
+
+User caught two things this pass, neither of them a source gap:
+
+1. Directly pointed at `web/www/horas/English/Tempora/094-3.txt` and asked why Judith ("jdt") was
+   listed as unseeded when it plainly has real responsory content. Checking confirmed it — worse,
+   `jdt` and `esth` (Esther) had *both* already surfaced in this same day's own full-citation dump
+   of Tempora (`!Jdt`, `!Esth` were right there in the list) and were simply never followed up on.
+   Not a search-methodology gap this time, an attention gap: the data was already in hand.
+2. Self-audit prompted by that catch found a second, independent miss: `job` — one of the
+   heaviest-used books in the bible-plan (42 rows) — had been extracted early in this same day's
+   session (Latin/Tempora/091-1.txt, the classic "Job Responsories," also used in the Requiem) but
+   never actually committed to the pool file at all. Sourced, verified, then silently dropped.
+
+Fixed both, then used the same "reused across a whole prophetic-literature week" pattern already
+established for `ezek`/`dan`/`zach` to sweep the rest of November's minor prophets efficiently by
+following each book's own `@Tempora/X:ResponsoryN` reference rather than re-querying from scratch:
+`obad` (reuses `zach`'s own R1), `jonah`/`mal` (share one entry, Tempora/111-0:R7), `hos`/`nah`
+(reuse `ezek`/`dan`'s own R1), `mic` (reuses `amos`/`agg`'s own R1), `hab`/`joel` (share one entry,
+Tempora/111-2:R1), `zeph` (Tempora/111-3:R1, its own). Also added `eccl` (Tempora/081-2:R1, the
+same August "Wisdom literature" week cluster as `prov`/`sir`/`sap`, a different entry than
+`prov`'s own) and `lam` (Latin/Tempora/Quad6-4.txt — Maundy Thursday's own Tenebrae Matins, the
+classic "In monte Oliveti"/"Tristis est anima mea"/"Ecce vidimus eum" responsories; unlike the
+Sacred Heart/Jeremiah override case above, Holy Week's own high rank isn't an unrelated feast
+displacing ordinary content here — Tenebrae's Lamentations reading is intrinsically Holy Week's
+own, so no override caution applied).
+
+33 of 72 bible-plan books now seeded (added this pass: `jdt`, `esth`, `job`, `eccl`, `hab`, `joel`,
+`zeph`, `obad`, `jonah`, `mal`, `hos`, `mic`, `nah`, `lam` — 14 new). `npm test` (2025 passed) and
+`tsc --noEmit` both pass; live-verified via `getResponsoryForBook` resolving real text for every
+new key.
+
+Confirmed still genuinely absent (re-checked directly, not just re-asserted): `bar` (Baruch),
+Josue, Judices, Ruth, Paralipomenon/Chronicles, Esdras/Nehemias, Canticles — no citation anywhere
+in Tempora. 39 remaining books not yet attempted: Leviticus/Numbers/Deuteronomy, the four Gospels,
+Acts, Apocalypse, and the NT epistles.
+
+### Matins responsory pools: real key-alias bug found and fixed (2026-09-04)
+
+A serious correctness bug, found by re-verifying through the *real* pipeline rather than trusting
+the earlier direct-function-call "live verification": `bible-plan.ts` normalizes a reading's book
+through `canonicalBook()` (`scripture/index.ts`'s `BOOK_ALIASES` map) *before* calling
+`getResponsoryForBook` — so the pool must be keyed by the canonical form, not the bible-plan TSV's
+own raw book code, whenever the two differ. 12 of this same day's 33 seeded keys used the raw form
+instead: `1macc`/`2macc` (canonical `1mach`/`2mach`), `1sam`/`2sam`/`1kgs`/`2kgs` (`1reg`/`2reg`/
+`3reg`/`4reg`), `jdt` (`jdth`), `zeph` (`soph`), `obad` (`abd`), `jonah` (`jon`), `hos` (`osee`),
+`mic` (`mich`) — every one of these would have silently resolved to `undefined` in the real app
+despite passing this same day's own "live-verified" test, because that test called
+`getResponsoryForBook` directly with the raw code, bypassing the normalization the real call site
+always applies. Renamed all 12 keys (and their own header comments) to the canonical form.
+Re-verified this time through the actual `getBiblePlanReadings` call site (not a direct
+`getResponsoryForBook` call) on a real date (2026-06-04, `post-pentecost-01`/Thursday, `1sam 9-10`)
+— confirms a real responsory now resolves where it silently wouldn't have before this fix. `npm
+test` (2025 passed) and `tsc --noEmit` both pass.
+
+**Lesson for future sourcing passes**: when a book has a `BOOK_ALIASES` entry, the pool key is the
+*alias target*, not the bible-plan YAML's own book code — check `scripture/index.ts`'s
+`BOOK_ALIASES` map before choosing a key, and verify through `getBiblePlanReadings`/`resolveOrdo`
+(the real call chain), not a direct, unnormalized call to `getResponsoryForBook`.
+
+### Matins responsory pools: NT books (Acts, Apocalypse, James, Hebrews, the 4 Gospels) (2026-09-04)
+
+Continuing the same bulk-sourcing pass, applying the previous entry's own lesson from the start
+this time (canonical keys, pipeline-verified). Surveyed the whole reference engine's own citation
+set precisely (an `awk` one-liner reading the line *after* every `[LectioN]` tag, following two
+lines deep for Gospel entries whose citation sits below a "Léctio sancti Evangélii secúndum..."
+line) rather than grepping loosely for a book prefix — the loose approach had already produced one
+false positive this session (`Rom` matching a Lauds Capitulum, not a real Matins Lectio).
+
+Added, all bilingual, all real Nocturn responsories:
+- `act` (Ascension Day's own Matins, Latin/Tempora/Pasc5-4.txt) and `marc` (Easter Sunday's own
+  Matins, Pasc0-0.txt) — both high-ranked feast days, but genuinely proper content (Ascension's
+  own Nocturn 1 *is* Acts 1; Easter's *is* Mark 16), not an unrelated override like the Sacred
+  Heart/Jeremiah case — same reasoning already used for `lam`.
+- `heb` (Good Friday's own Tenebrae Matins, Quad6-5.txt) — same reasoning again, Passion-narrative
+  responsories ("Omnes amici mei," "Velum templi scissum est").
+- `apoc` (Easter III Sunday, its own ordinary rank, Pasc3-0.txt) and `jas` (Easter IV Sunday,
+  Pasc4-0.txt) — genuine Paschaltide Sunday responsory sets, not thematically tied to Apocalypse/
+  James specifically (a generic Alleluia-form psalm-based set), same "loose match" convention as
+  everywhere else in this pool.
+- `luc`/`matt`/`joan` (Advent I/II/III Sundays, Adv1-0/Adv2-0/Adv3-0.txt) — each Gospel's own
+  reading week, generic Advent-themed responsories, only 1 entry each (a second Sunday's own set
+  wasn't chased down this pass).
+
+41 of 72 bible-plan books now seeded. `npm test` (2025 passed) and `tsc --noEmit` both pass;
+live-verified through the real `getBiblePlanReadings` call chain this time (not a direct
+`getResponsoryForBook` call) — `easter-3`/Monday (`act`, `joan` via the `john`→`joan` alias),
+`post-pentecost-01`/Saturday (`1sam` via alias, `prov`, `matt`), and a calendar-dated Jan 10 row
+(`heb`) all resolve real responsory text; `Deut` correctly still resolves `undefined` (genuinely
+unseeded, confirmed absent from Tempora entirely).
+
+Confirmed no English exists anywhere in the reference engine for Galatians/Ephesians/Philippians/
+Colossians/Titus/Philemon (the whole post-Epiphany reading season) or Romans (the Christmas-Octave
+season) — real Latin text exists for all of these, just no bilingual source; left unseeded rather
+than own-translating six-plus books in one pass. 32 books remain (9 of them the already-confirmed-
+genuinely-absent `bar`/Josue/Judices/Ruth/Chronicles/Esdras-Nehemias/Canticles): Leviticus/
+Numbers/Deuteronomy, Romans, 1-2 Corinthians, Galatians, Ephesians, Philippians, Colossians, 1-2
+Thessalonians, 1-2 Timothy, Titus, Philemon, 1-2 Peter, 1-3 John, Jude not yet attempted.
+
+### Matins responsory pools: last real batch (1 Cor, 2 Cor, 1 Peter, 1 John), a repeated key bug (2026-09-04)
+
+Confirmed Leviticus/Numbers/Deuteronomy genuinely absent from Tempora (re-checked precisely with
+the `awk`-based Lectio-citation survey, not a loose grep — no hit under any Latin form of the
+book's name). Added `1cor` (Maundy Thursday's own Nocturn 3, Latin/Tempora/Quad6-4.txt
+Responsory7-9 — the Institution narrative, distinct from that same file's Responsory1-3 already
+used for `lam`), `2cor` (Epiphany II Sunday, its own ordinary rank, Epi2-0.txt), `1pet` (1 Peter's
+own reading week `@`-references the ordinary Paschaltide Sunday psalm-set already used for `jac`
+below — R4-6 of that same Pasc4-0.txt), and `1joan` (Sunday within the Ascension Octave, Pasc6-0.txt,
+the Paraclete responsory, only 1 entry).
+
+**A repeated mistake, caught by self-audit this time**: the previous entry's `jas` key was wrong —
+same bug as the 12-key fix two entries up. `BOOK_ALIASES` maps bible-plan's `jas` to canonical
+`jac`; the pool needed `jac:`, not `jas:`. Fixed, and re-verified through `getBiblePlanReadings`
+(not a direct call) on `easter-6`/Monday, 2026-05-11 (`Jas 2` now resolves a real responsory).
+**Ran a full audit this time**: checked every single current pool key against `BOOK_ALIASES`
+programmatically (not just the ones touched this pass) — confirmed clean, zero raw-alias-source
+keys remain anywhere in the file.
+
+45 of 72 bible-plan books now seeded. `npm test` (2025 passed) and `tsc --noEmit` both pass.
+
+Remaining 27, none easily gettable this pass: 12 confirmed genuinely absent from the reference
+source (`bar`, Canticles, Joshua, Judges, Ruth, 1-2 Chronicles, Ezra, Nehemiah, Leviticus, Numbers,
+Deuteronomy); 15 with real Latin but no reference-engine English anywhere (Romans, Galatians,
+Ephesians, Philippians, Colossians, Titus, Philemon, 2 Thessalonians, 2 Timothy, 2 Peter, 2-3 John,
+Jude). Own-translating any of these would be the next step, if wanted — not attempted here per the
+established "only seed real bilingual source" pattern.
+
+### Matins responsory pools: the "untranslated 15" turned out mostly already bilingual (2026-09-04)
+
+Asked to translate the 15 "real Latin, no English" books. Before translating anything, re-checked
+each one's own `@Tempora/X:ResponsoryN` reference chain (the same technique that unblocked 8 books
+earlier the same day) — and found the whole post-Epiphany "ordinary time" reading season (weeks
+3-5, covering Galatians/Ephesians/Philippians/Colossians/1-2 Timothy/Titus/Philemon/2
+Thessalonians) doesn't have its own distinct responsory content at all: every one of its 21 feria
+files `@`-references 2 Corinthians' own week (Epi2-0 through Epi2-6, already fully bilingual from
+earlier this same day) by weekday position. Confirmed by reading every week-3/4/5 feria file's own
+`@`-line directly, not guessed. Same story for 2 Peter, 2-3 John, and Jude — all four `@`-reference
+Ascension Day's own responsories (already seeded as `act`). **None of these 12 books needed any
+translation at all** — added `gal`/`phil`/`1tim` (share Epi2-1), `col`/`2tim` (share Epi2-2),
+`eph` (Epi2-3), `1thess`/`tit` (share Epi2-4), `2thess`/`phlm` (share Epi2-6), `2pet`/`2joan`/
+`3joan` (share `act`'s R1), `jud` (`act`'s R7) — all real, already-transcribed bilingual text.
+
+Also fixed a real, separate bug the user caught by eye in the rendered app: `getResponsoryForBook`'s
+`joinResponsory` concatenated the pool's `r`/`v` text with a bare newline and no "R."/"V." labels
+at all — every other responsory source in the app (`octave-readings.ts`'s own `responsory` field,
+every `nocturn-readings/*.yml`'s inline `responsory`, and the new per-Common-category pool) uses
+the full "R. ...\n* ...\nV. ...\nR. ..." convention. Fixed by computing the repeat line from the
+`*` marker already present in the pool's own `r` text (a separate commit, `1867f73`, before this
+content pass).
+
+**Only `rom` (Romans) turned out to have no content to translate at all**, on inspection — re-
+checked every one of its 15 citing files (all in the Christmas-Octave `Nat0X` range): every single
+one `@`-references an unrelated feast's own proper responsory (Circumcision, Christmas Day, or a
+January 7 saint), never anything Romans-specific, standalone or borrowed. There's no genuine
+"Romans content" anywhere in this reference source to translate, sourced or original — using one of
+these borrowed responsories would repeat the Sacred Heart/Jeremiah mismatch this file already
+avoids elsewhere. Left `rom` unseeded; it would need an entirely original composition, not a
+translation, if ever wanted.
+
+59 of 72 bible-plan books now seeded — every book with any genuinely usable Latin at all. The
+remaining 13 (`rom` plus the 12 already-confirmed-absent books) are the real, final gap: `rom` has
+no book-specific content anywhere in this source; the other 12 have no citation anywhere at all.
+Ran the full canonical-key audit again (programmatic check against `BOOK_ALIASES`, per the
+established lesson) — confirmed clean. `npm test` (2025 passed) and `tsc --noEmit` both pass;
+live-verified through `getBiblePlanReadings` (`post-epiphany-3`/Wednesday `Gal`, `post-epiphany-5`/
+Monday `1tim`, `sunday-after-ascension`/Saturday `Jude` all resolve real responsory text; `Ruth`
+correctly still resolves `undefined`).
+
+### Matins responsory pools: `cant` (Canticles) found in the Sancti files, not Tempora (2026-09-05)
+
+User pushback on `cant` being listed "confirmed genuinely absent": right instinct to check the
+Commune files specifically — Canticles/Song of Songs imagery is heavily used in Marian propers.
+Checked `Latin/Commune/C12.txt` (the Little Office of the BVM) directly: it does cite `!Cant 6:8`,
+but only as a Lauds Capitulum, not a Matins Nocturn lesson — Capitula don't carry their own
+9-Responsory structure, and C12's actual Lectio1-3 are Sirach 24, not Canticles (matching this
+pool's existing `common-of-the-bvm` sourcing). So the Commune search itself came up empty for a
+genuine Matins responsory — but it redirected the search productively: checked `Sancti/` (individual
+saint/feast files) with the same `awk` Lectio-citation survey used for Tempora, and found real
+`!Cant` Nocturn lessons on the Visitation (July 2) and throughout the Assumption Octave
+(Sancti/08-15t through 08-22t) — the historic BVM feasts that read straight through the Song of
+Songs. Only the Visitation's own file (`07-02.txt`) has both languages; the Assumption Octave days
+have real Latin but no English anywhere.
+
+Added `cant`, sourced from `Sancti/07-02.txt` — genuinely Canticles-sourced responsories that
+directly blend Song of Songs verses with the Visitation narrative itself ("Surge, própera, amíca
+mea... Intrávit María in domum Zacharíæ"), not a borrowed-unrelated-feast mismatch.
+
+60 of 72 bible-plan books now seeded. `npm test` (2025 passed) and `tsc --noEmit` both pass;
+live-verified through `getBiblePlanReadings` (a Dec 27 calendar-dated row resolves real `Cant 3`
+responsory text). Canonical-key audit re-run, clean (`cant` has no `BOOK_ALIASES` entry).
+
+Prompted by finding `cant` in Sancti, re-checked the other 11 already-confirmed-absent books
+against Sancti too (not just Tempora) — found 2 more: `lev` (Leviticus, `Sancti/02-02.txt`, the
+Purification of the BVM — its own Leviticus purification-law reading is the feast's actual reason
+for being) and `num` (Numbers, `Sancti/09-14.txt`, the Exaltation of the Holy Cross — the
+bronze-serpent/Cross typology, Num 21:6-9, only 1 entry). Both genuine thematic matches, not
+borrowed-unrelated content. The other 9 (`bar`, Josue, Judices, Ruth, 1-2 Chronicles, Ezra,
+Nehemiah, Deuteronomy) checked against the reference engine's own full Sancti citation list —
+confirmed still absent, no alternate abbreviation missed.
+
+62 of 72 bible-plan books now seeded — the real final count. `npm test` (2025 passed) and
+`tsc --noEmit` both pass; live-verified through `getBiblePlanReadings` (`lent-3`/Sunday resolves
+real `Lev 1` responsory text, `palm-sunday`/Sunday resolves real `Num 25-27` text). Canonical-key
+audit re-run, clean. Remaining 10, the true final gap: `rom` plus 9 books with no citation
+anywhere in Tempora or Sancti (`bar`, Josue, Judices, Ruth, 1-2 Chronicles, Ezra, Nehemiah,
+Deuteronomy).
+
+### Advent reading-plan carryover into Christmastide (2026-09-05)
+
+User-flagged wrinkle in `data/hours/bible-plan/*.yml`'s own Isaiah plan: it's authored as a full
+4-week Advent (`advent-1-sunday` through `advent-4-saturday`, 28 rows), but real Advent is never
+that long. Advent's last real day is always Dec 23 (Dec 24 is the Vigil of Christmas's own
+temporal id, `calendar/temporal-id.ts`), while Advent 1 Sunday itself — the Sunday nearest Nov 30
+— falls anywhere from Nov 27 to Dec 3. Even the *longest* possible Advent (Nov 27, 27 real days)
+is one short of the full 28-row plan; the *shortest* (Dec 3, 21 real days) is a whole week short.
+Every single year, at least the plan's last row never lands on its own natural date — not just
+"most years," as the request first put it.
+
+Fixed in `propers/bible-plan.ts`'s new `adventCarryoverReadings`: whatever doesn't land on its own
+natural date now carries forward one reading per day starting Christmas Day itself, pooled
+alongside whatever Christmastide's own calendar-dated rows already have for that day (never
+replacing them) — same "every contributing source pools, none override" design already used
+throughout this file and `hours/matins.ts`'s own reading-pool assembly. Computed live from
+`calendar/temporal.ts`'s `adventStart(year)` for each date's own year (the one place in this file
+that needs real calendar-year awareness, since every other lookup here is year-independent); no
+new content authoring needed, since the Isaiah rows were already there, just never reachable on
+their own natural date in a short year.
+
+User's own framing accepted as the trade-off: "for advent only, we need to show all of those
+chapters" — i.e. every planned reading should surface somewhere, even if that means spilling into
+Christmastide, rather than silently dropping the tail end of a short year's Advent plan.
+
+Live-verified across the full spread of possible Advent-1-Sunday dates (`adventStart` for
+2020-2035 spans exactly the Nov 27 - Dec 3 range): 2028 (Advent 1 Sunday = Dec 3, the latest/
+shortest case) carries all 7 of week 4's Isaiah readings forward across Dec 25-31 in order; 2027/
+2032 (Advent 1 Sunday = Nov 28, near-earliest/longest) carry only the last 2. Added 4 permanent
+tests to `tests/propers/bible-plan.test.ts` covering both extremes, the pooling-not-replacing
+behavior, and that nothing carries over before Christmas Day itself. `npm test` (2029 passed,
++4 new) and `tsc --noEmit` both pass.
+
+### Matins responsory pools: `deut` — the first genuine original composition, not a transcription (2026-09-05)
+
+User found a real lead while reading a patristic homily (`English/Sancti/01-02.txt`, on Matt
+23:37 "O Jerusalem, Jerusalem"): it quotes Deut 32:11's eagle image in passing ("as also it is
+written... an eagle stirreth up her nest... spreadeth abroad her wings"). Confirmed the verse
+number against `data/scripture/deut-32.yml`'s own `n: 11` — genuinely Deut 32:11 in standard
+citation, not the breviary's own internal chant-verse-numbering for the same text (which splits
+it as 32:15-16 in `Latin/Psalterium/Psalmorum/Psalm226.txt`, the real Canticle of Moses sung at
+Lauds — that file supplied real, properly accented liturgical Latin and its English counterpart
+gave the matching translation, so no accentuation had to be guessed).
+
+Unlike every other entry in this pool, Deuteronomy genuinely has no historical Matins responsory
+anywhere in the reference source (confirmed absent from both Tempora and Sancti in the two prior
+entries) — so this one is composed, not transcribed: a real R./V. pairing built entirely from
+that same canticle's own genuine verses (32:15's eagle image as the R., 32:13-14's "apple of his
+eye" as the V.), verbatim text, not paraphrased or invented, just newly paired. Documented plainly
+in the data file's own header comment as vu's own composition rather than presented as a
+historically-attested responsory, matching this project's "not a reconstruction" ethos.
+
+63 of 72 bible-plan books now seeded (`deut` added). `npm test` (2029 passed) and `tsc --noEmit`
+both pass; live-verified through `getBiblePlanReadings` (`easter-3`/Saturday resolves the real,
+properly R./V.-formatted text for `Deut 33-34`). Canonical-key audit re-run, clean (`deut` has no
+`BOOK_ALIASES` entry).
+
+### Matins responsory pools: `rom` — the second (and last) original composition (2026-09-05)
+
+Asked directly for thoughts on Romans, the one book with real citations but no usable Matins
+content anywhere (every citing file borrows an unrelated feast's own proper responsory — Christmas
+Day, Circumcision, or a January 7 saint). Same approach as `deut`: composed rather than
+transcribed, but built from real, already-liturgical text rather than invented — Rom 13:11-12
+("the night is past, the day is at hand... let us cast off the works of darkness, and put on the
+armour of light") is the standing year-round ferial Lauds Capitulum
+(`Latin/Psalterium/Special/Major Special.txt`'s own "Feria Laudes") and is used again at Advent
+I's own Capitulum (`Tempora/Adv1-0.txt`) — genuine accented Vulgate/Douay-Rheims text, just never
+combined into its own 9-lesson Matins responsory set the way every other book in this pool was.
+User-confirmed before adding.
+
+**64 of 72 bible-plan books now seeded — every book actually used in the user's own bible-plan has
+a real responsory, whether transcribed (62) or composed from genuine liturgical text (`deut`,
+`rom`).** The remaining 8 are the true, final, unclosable gap: books with no citation anywhere in
+Tempora or Sancti at all (`bar`, Josue, Judices, Ruth, 1-2 Chronicles, Ezra, Nehemiah) — there's no
+comparable "already-liturgical, just never assembled into a responsory" text to build from for any
+of these, since they're never quoted or read in the Office at all, historically. `npm test` (2029
+passed) and `tsc --noEmit` both pass; live-verified through `getBiblePlanReadings` (a Jan 1
+calendar-dated row resolves real, correctly R./V.-formatted text for `Rom 7-8`). Canonical-key
+audit re-run, clean.
+
+### Matins responsory pools: `bar` found in the Missa, not the Horas (2026-09-05)
+
+The "closes the pool" claim above turned out premature by one book. User pointed to
+`missa/Latin/Tempora/Quad6-6.txt` — the *Mass* propers, a directory tree this whole responsory
+search had never once checked (everything so far searched `horas/`, the Divine Office proper).
+The Easter Vigil Mass's own fourth prophecy (`[Proph_Baruch3]`, Bar 3:9-38, "Audi, Israël, mandáta
+vitæ") is genuine, real, accented liturgical Latin — just never part of the Office's own Matins at
+all, in either directory tree. Composed `bar` the same way as `deut`/`rom`: built from that
+prophecy's own climactic close ("Hic est Deus noster... Post hæc in terris visus est, et cum
+homínibus conversátus est" — read at the Vigil because early exegetes saw "seen upon earth, and
+conversed with men" as a prophecy of the Incarnation), genuine text, not invented.
+
+**65 of 72 bible-plan books now seeded.** `npm test` (2029 passed) and `tsc --noEmit` both pass;
+live-verified through `getBiblePlanReadings` (`palm-sunday`/Thursday resolves real, correctly
+R./V.-formatted text for `Bar 1-2`). Canonical-key audit re-run, clean (`bar` has no `BOOK_ALIASES`
+entry).
+
+**This closes the per-book responsory pool as a project** (see "Matins responsory pools" and its
+eleven follow-up entries, 2026-09-04/05) — the per-Common-category pool (19/19 real categories) is
+also done; see that same first entry. Extended the Missa check to the other 6 already-absent books
+too (Josue, Judices, Ruth, 1-2 Chronicles) — genuinely zero citations anywhere, Horas or Missa.
+Ezra came up with one thin, ambiguous lead not acted on: `missa/Latin/Tempora/Pasc7-2.txt`'s
+Introit cites `!Esdr 2:36 2:37`, but the actual Vulgate text there (checked against
+`data/scripture/1esdr-2.yml`) is a plain census list that doesn't match the Introit's own text at
+all ("Accípite jucunditátem glóriæ vestræ... qui vos ad cœléstia regna vocávit"). User's own
+explanation (2026-09-05), plausible and probably right, though unprovable without a text we don't
+have: Vulgate numbering is genuinely ambiguous here — "1/2 Esdras" is canonical Ezra/Nehemiah, but
+there's also a separate, non-canonical Greek "Esdras A" (the Vulgate appendix's own "3 Esdras,"
+sometimes itself called "1 Esdras" in Septuagint/Orthodox numbering) — a different text entirely
+that this project has never digitized. The reference engine's own citation never disambiguates
+("Esdr" bare, no "3" anywhere else in the source to compare against), so this can't be confirmed
+outright, but it cleanly explains why the citation doesn't match our canonical Ezra text. Left
+both `ezra` and `neh` unseeded rather than force an uncertain match. One small, unrelated loose end
+noted along the way
+and not addressed here: the bible-plan TSV's own content still isn't covered by a table-driven
+test the way other bulk-imported content stores are (see "Bible-plan TSV — bulk conversion done"
+below) — `tests/propers/bible-plan.test.ts` tests specific real dates ad hoc, not the full imported
+set.
+
+### Matins responsory pools: `ruth` — the first composition with no liturgical precedent at all (2026-09-05)
+
+User-directed: compose Ruth's own responsory from Ruth 1:16-17 ("thy people shall be my people,
+and thy God my God") on the verse's own merit, even though — unlike `deut`/`rom`/`bar` — this text
+has *no* liturgical precedent anywhere in the reference source at all (no Nuptial Mass file even
+exists there to check against). Flagged that distinction directly before proceeding; user confirmed
+it explicitly, aware of the difference from the three prior compositions (all of which recombined
+text already used liturgically elsewhere, just never in Matins).
+
+Since the project's usual bulk-imported `data/scripture/ruth-1.yml` carries no accents, the Latin
+was hand-accented rather than transcribed — but cross-checked word-by-word against already-accented
+occurrences of the same words elsewhere in the reference corpus (`quocúmque`, `pópulus tuus`,
+`páriter`, `ábeam`, `relínquam`, `moráta`, `morábor`, `móriar`, `moriéntem`, `suscéperit`,
+`sepultúræ`) rather than guessed freehand from scratch.
+
+66 of 72 bible-plan books now seeded. `npm test` (2029 passed) and `tsc --noEmit` both pass;
+live-verified through `getBiblePlanReadings` (`sunday-after-ascension`/Saturday resolves real,
+correctly R./V.-formatted text in both languages for `Ruth 3-4`). Canonical-key audit re-run, clean
+(`ruth` has no `BOOK_ALIASES` entry). Remaining 6: Josue, Judices, 1-2 Chronicles, Nehemiah (no
+citation anywhere at all) plus `ezra` (one thin, ambiguous near-miss, deliberately left unseeded —
+see the entry above).
+
+### Matins responsory pools: `2esdr` (Nehemiah) — correcting a mis-diagnosis (2026-09-05)
+
+The entry above's "Nehemiah: no citation anywhere at all" was wrong — Nehemiah had been bundled in
+with `ezra`'s "one thin, ambiguous near-miss" reasoning without ever getting its own Missa check, the
+same check that had already found and closed `bar` a few entries earlier. It has a real, unambiguous
+citation: Ember Wednesday of September's own Lectio and Communio both quote Neh 8
+(`missa/Latin/Tempora/093-3.txt`, `!Neh 8:1-10` / `!Neh 8:10`), genuine accented Latin, matching
+English in the sibling `English/Tempora/093-3.txt`.
+
+User-directed: R. from v.3 ("Et legit in eo apérte in platéa... et aures omnis pópuli erant eréctæ
+ad librum" — Esdras reading the law plainly, all ears attentive), V. from v.9 ("Dies sanctificátus
+est Dómino, Deo nostro: nolíte lugére et nolíte flere" — user's pick, offered against v.6's "Amen,
+Amen" and v.10's "Ite, comédite pínguia," for the contrast between the plain reading and the
+proclaimed holy day of no mourning). Both Latin lines taken verbatim from the same accented Missa
+Lectio; English from the project's own verified `src/data/scripture/2esdr-8.yml`, not retranslated.
+Keyed `2esdr:` in the pool (not `neh:`) since that's what `BOOK_ALIASES` maps `neh` to.
+
+67 of 72 seeded. Remaining 5: Josue, Judices, 1-2 Chronicles (no citation anywhere at all) plus
+`ezra` (one thin, ambiguous near-miss, deliberately left unseeded — see the entry above).
+
+### Matins responsory pools: `1esdr` (Ezra) — composed, no liturgical precedent (2026-09-05)
+
+User-directed: compose Ezra's own responsory from 1 Esdras 8:21-23, on the verse's own merit — like
+`ruth`, not like `bar`/`2esdr`, since the one candidate lead for this book (`Pasc7-2.txt`'s Introit,
+see the earlier `ezra`/`neh` entry) turned out to be a text mismatch, not a real match to build from.
+
+v.22's antithesis ("the hand of our God is upon all them that seek him in goodness: and his power and
+strength, and wrath upon all them that forsake him") is the strongest material, but the Vulgate's own
+clause order puts the wrath half last — a sour note to end the repeated (`*`) clause on, especially
+right before v.23's "it fell out prosperously." Edited: swapped the two halves of v.22 so the hopeful
+clause is the one repeated after V. — same words, no invention, just reordered for the R./V./R. shape.
+V. is v.23 unaltered.
+
+Source (`1esdr-8.yml`) has no accents, like `ruth-1.yml`; Latin hand-accented, cross-checked
+word-by-word against already-accented occurrences elsewhere in the corpus (`impérium`, `fortitúdo`,
+`derelínquunt`, `bonitáte`, `jejunávimus`, `próspere`). Keyed `1esdr:` (`BOOK_ALIASES` maps `ezra` to
+it). `npm test` (2029 passed) and `tsc --noEmit` both pass; live-verified through
+`getBiblePlanReadings` (`easter-sunday`/Monday resolves real, correctly R./V.-formatted text in both
+languages for `Ezra 3-4`).
+
+68 of 72 seeded. This closes every book with any real sourceable material — the remaining 3 (Josue,
+Judices, 1-2 Chronicles) have no citation anywhere, Horas or Missa, and no scripture text of their
+own has been composed from on its own merit the way `ruth`/`ezra` were, since that hasn't been
+directed for them yet (Josue itself got exactly this treatment shortly after — see the dated entry
+below).
+
+### Matins responsory pools: `jos` (Josue) — composed, no liturgical precedent (2026-09-05)
+
+User-directed: compose Josue's own responsory from Josue 24:15-16, on the verse's own merit — like
+`ruth`/`1esdr`, since Josue has no citation anywhere in the reference source at all, Horas or Missa
+(re-confirmed live: every "Josue" hit in the corpus is an incidental mention of the person inside
+unrelated books' readings — Ambrose's *De Officiis* homily, 1-2 Kings — never the Book of Josue's
+own text).
+
+The verse pair is already a two-voice exchange — Joshua's challenge to Israel ("choose you this day
+... but as for me and my house, we will serve the Lord") and the people's reply — mapping directly
+onto R./V. form with no invented content, just split at the natural seam. Asterisk placed before
+"Ego autem", so the full choice-clause is R. and the famous declaration is the repeated close; V. is
+v.16 kept whole, including "Respondítque pópulus, et ait" (not trimmed for the change of speaker,
+since R./V. form doesn't make that redundant here — the narrative frame still matters).
+
+Source (`jos-24.yml`) has no accents, like `ruth-1.yml`/`1esdr-8.yml`; Latin hand-accented,
+cross-checked word-by-word against already-accented occurrences elsewhere in the corpus (`vidétur`,
+`Dómino`, `elígite`, `hódie`, `potíssimum`, `servíre`, `debeátis`, `serviérunt`, `Mesopotámia`,
+`habitátis`, `serviémus`, `Respondítque`, `pópulus`, `relinquámus`, `serviámus`, `aliénis`); `óptio`
+left unaccented (2 syllables, no precedent either way, but this project's own accenting convention
+never marks a 2-syllable word). `Amorreorum` kept in the spelling `jos-24.yml`'s own bulk import
+uses (no `h`, single `r`) rather than the Clementine `Amorrhæórum` spelling found elsewhere in the
+corpus (Ps 134/135), since that's this book's own source-text tradition, not a typo to "fix" toward
+the more familiar spelling.
+
+Keyed `jos:` (`BOOK_ALIASES` maps `josh` to this canonical id) — not `josue`, which would silently
+miss every lookup. `npm test` (2029 passed) and `tsc --noEmit` both pass; live-verified through
+`getBiblePlanReadings` (`easter-4`/Sunday resolves real, correctly R./V.-formatted text in both
+languages for `Josh 1`).
+
+69 of 72 seeded. Remaining 3 (Judices, 1-2 Chronicles) have no citation anywhere, Horas or Missa,
+and no scripture text of their own has been composed on its own merit yet.
+
+### Matins responsory pools: `jdc` (Judges) — composed, no liturgical precedent (2026-09-05)
+
+User-directed: compose Judges' own responsory from Gideon's trumpet-and-pitchers stratagem at the
+camp of Madian (Jdc 7:17-20), on the verse's own merit — like `jos`, since Judges has no citation
+anywhere in the reference source at all, Horas or Missa.
+
+Considered and set aside: the Song of Deborah's closing benediction (Jdc 5:31) has no natural second
+verse to pair with it without inventing one; Samson's dying prayer (Jdc 16:28-30) was set aside as an
+uncomfortable emphasis for a Matins responsory (a prayer for strength to kill himself with his
+enemies). Gideon's cry won out as the single most recognizable line in the book, and — like
+`ruth`/`jos` before it — the passage is already a command/fulfillment structure that maps directly
+onto R./V. form: R. is v.17-18 (Gideon's command to the three hundred men); V. is v.19-20's
+fulfillment, trimmed to its own core clause (dropped v.20's "in tribus locis... hydrias
+confregissent" middle as restating what "conplodere lagoenas" already said), landing the versicle
+directly on the iconic cry itself: "Gladius Domini, et Gedeonis."
+
+Source (`jdc-7.yml`) has no accents, like `jos-24.yml`; Latin hand-accented, cross-checked
+word-by-word against already-accented occurrences elsewhere in the corpus (`vidéritis`, `fácite`
+— matching the "Hoc fácite" idiom's own established accenting — `ingrédiar`, `sectámini`,
+`personáverit`, `castrórum`, `circúitum`, `clángite`, `conclamáte`, `tenuérunt`, `mánibus`,
+`sonántes`, `clamaverúntque`, `Gládius`, `Gedeónis`, `Gedeóni`); `sinistris`/`dextris` left
+unaccented, matching this corpus's own consistent practice for those two specific words even where
+the general accenting rule would suggest otherwise. Also caught: the source's own English for v.18
+is incomplete (drops "et conclamate, Domino et Gedeoni" entirely, ending mid-sentence) — supplied
+the missing clause from the standard Douay-Rheims wording rather than reproducing that gap.
+
+Keyed `jdc:` (`BOOK_ALIASES` maps `judg` to this canonical id). `npm test` (2029 passed) and
+`tsc --noEmit` both pass; live-verified through `getBiblePlanReadings` (`easter-6`/Wednesday
+resolves real, correctly R./V.-formatted text in both languages for `Judg 7`).
+
+70 of 72 seeded. Remaining 2 (1-2 Paralipomenon/Chronicles) have no citation anywhere, Horas or
+Missa, and no scripture text of their own has been composed on its own merit yet.
+
+### Matins Nocturn 3 Gospel pericope — closed (2026-09-05)
+
+Systemic gap found while reviewing the Ember-Friday/9-18 fix: a huge number of `nocturn-readings/
+*.yml` files had an authored patristic homily (`isGospel: false`, a `source` field naming the
+author/work) with no paired `isGospel: true` Gospel pericope — the homily discussing a Gospel text
+that was never itself transcribed into the file. Nocturn 3 in this office is always a homily on
+that day's own Mass Gospel; leaving the pericope unauthored meant the homily read with no context
+for what it was actually commenting on.
+
+Closed in two waves, since the first pass's detection method was itself too narrow (a regex over
+the `source` field looking for an explicit citation) and missed real cases — either because the
+citation was only in the file's header comment, phrased in a way the regex didn't match (a Latin
+abbreviation, a parenthetical, a bare "Commentary on Luke" with no verse number), or not named
+anywhere in the file at all:
+
+- **Wave 1** (regex-detected, 64 files): every file where `source` itself named a Gospel
+  book+chapter.
+- **Wave 2** (structural re-scan — any `isGospel: false` + `source` entry in a file with zero
+  `isGospel: true` entries, no regex): found 75 more candidates. Required real per-file
+  verification against `../divinum-officium-reference` (checking the actual Lectio7-9/
+  `[Evangelium]` structure), since several turned out to be Nocturn 2 content or Common-of-saints
+  cross-references with no proper Gospel of the saint's own — ~46 authored, ~29 correctly left
+  alone. A handful more (`st-aloysius-gonzaga.yml`, `st-francis-xavier.yml`,
+  `st-john-baptist-de-la-salle.yml`, `st-joseph-calasanctius.yml`) were dropped from the wave-2
+  task list by mistake and fixed directly during final verification.
+
+Along the way, two more real bugs surfaced and were fixed in `src/hours/matins.ts`/
+`src/calendar/day-label.ts`:
+- A demoted temporal commemoration (e.g. a "Commemoratio Feriæ") was leaking a governing Sunday's
+  own homily into an unrelated weekday's reading pool through a separate code path than the one a
+  2026-09-03 fix had gated — affected 18 days/year.
+- Reading pool order didn't match the day label's own commemoration order (temporal-then-
+  sanctoral) — fixed to follow the same convention.
+- A plain generic temporal commemoration (e.g. "Saturday in the 15th week after Trinity") was
+  shown in the day label even when something else was already being celebrated, redundant with
+  either an Ember day's own name or simply unnecessary noise alongside any winner — dropped
+  unconditionally, not just for Ember days.
+- A homily's own authored responsory (when distinct from its paired Gospel's) was never actually
+  read by `gospelReadingPart` — silently dropped for every Gospel+homily pair with a responsory on
+  the homily specifically (e.g. `post-pentecost-16.yml`'s Ambrose homily).
+
+A handful of files were found to have **no Nocturn 3 content authored at all** (not just an
+unpaired Gospel) — logged separately above under "Minimal-proof-done, bulk content pending", not
+part of this closed item.
+
+`npm test` (2029 passed) and `tsc --noEmit` both pass; live-verified on 2026-09-16/18/19 (the
+Ember-September-into-saint cluster that originally surfaced this).
+
+### Matins Nocturn 3 entirely unauthored — closed (2026-09-05)
+
+6 files were missing Nocturn 3 entirely (not just an unpaired Gospel on an existing homily),
+found while closing the Gospel-pericope gap above: `nativity-bvm.yml` (Matt 1:1-16 + St. Jerome,
+Commentary on Matthew Bk. 1), `ss-cletus-and-marcellinus.yml`/`ss-soter-and-caius.yml`
+(Common-of-Popes Nocturn 3, Matt 16:13-19 + Pope St. Leo the Great's Sermon 2 on the Anniversary
+of his Election — reused verbatim from `st-martin-i.yml`, already authored this session with the
+identical Common-of-Popes text), `ss-cornelius-and-cyprian.yml` (Common-of-Martyrs Nocturn 3,
+Luke 21:9-19 + Pope St. Gregory's Homily 35), `ss-seven-brothers-rufina-and-secunda.yml` (a
+proper override on top of its own Common, Matt 12:46-50 + Gregory's Homily 3, "Who is my
+mother?"), and `st-anacletus.yml` (an alternate "rubrica 1570 aut rubrica 1617" variant of
+`Sancti/07-13.txt`, carrying a real Nocturn 3 — Luke 14:26-33 + Gregory's Homily 37 — distinct
+from the file's own modern-rubric default, which has none at all; of particular interest given
+this app's own Monastic 1617 structural default). All sourced from `../divinum-officium-reference`
+(the Common-of-Popes Gospel pericope again only found under `obsolete/missa/`, same pattern
+as `st-isidore-of-seville.yml` above); `st-anacletus.yml`'s homily English has no reference-engine
+translation for this specific Lectio7-9 split, so it was composed directly from the Latin and
+marked draft.
+
+`npm test` (2029 passed) and `tsc --noEmit` both pass; live-verified via `resolveOrdo` on all 6
+saints' real dates.

src/calendar/day-label.ts

@@ -78,7 +78,7 @@ const EMBER_DAY_NAMES: Record<string, Bi> = {
   'ember-advent-saturday': bi('Ember Saturday in Advent', 'Sabbato Quattuor Temporum in Adventu'),
 };
 
-function emberDayLabel(id: string): Bi | undefined {
+export function emberDayLabel(id: string): Bi | undefined {
   return EMBER_DAY_NAMES[id];
 }
 
@@ -488,9 +488,22 @@ function collectCommemorations(
         sanctoral.push(name);
       }
     } else if (c.kind === 'temporal') {
-      if (c.id === temporalId) {
-        temporal.push(anchorDayName(day, false) ?? temporalLabel(day));
-      } else {
+      // `c.id === temporalId` (the plain governing weekday, e.g. "Saturday
+      // in the 15th week after Trinity") is deliberately never shown here:
+      // this function only ever runs to list *secondary* identities
+      // alongside an already-displayed primary winner (a plain temporal
+      // day that wins outright never reaches `day.commemorations` at all —
+      // its own name is the header itself, via a different branch of
+      // `getDayLabel`). Once something else is already being celebrated,
+      // restating "this is also just the Nth ordinary weekday" tells the
+      // reader nothing they don't already know from the winner+rank shown
+      // — unlike a *named* temporal identity (an Ember day, a vigil), which
+      // genuinely adds information. Not Ember-specific (a 2026-09-05 first
+      // pass wrongly scoped this to "only when an Ember commemoration is
+      // also present" — user, 2026-09-05: "it has nothing to do with
+      // ember-ness"); this plain generic label is dropped unconditionally
+      // whenever it shows up as a mere commemoration, Ember day or not.
+      if (c.id !== temporalId) {
         const emberName = emberDayLabel(c.id);
         if (emberName) {
           temporal.push(emberName);

src/data/hours/matins-responsories-by-common.yml

@@ -0,0 +1,320 @@
+# A per-Common-category pool of Matins Nocturn 2/3 responsories — sibling to
+# matins-responsories-by-book.yml's per-book pool, same "loose match, cycled
+# by index" design, but keyed by a saint's own `common:` category (see
+# SaintRecord.common in calendar/types.ts) instead of a scripture book. Most
+# of this project's 272 nocturn-readings/*.yml files (out of 355) have no
+# `responsory:` field of their own — a real, large content gap, not the
+# small handful the header comments in those files individually call out —
+# and this pool is the mechanism to close it generically rather than
+# per-saint.
+#
+# All content transcribed directly from the reference engine's own Commune
+# text files (divinum-officium-reference's web/www/horas/{Latin,English}/
+# Commune/CN.txt — the *secular* Commune; Monastic 1617's own CommuneM/CN.txt
+# files just `@Commune/CN`-reference these verbatim for every category here,
+# so there is no separate Monastic responsory text to source), each holding
+# a fixed 6-9 Great Responsories (Nocturn 1-3, in their historical position)
+# for one Commune category. Several of vu's own `common:` category ids are
+# genuine aliases of the same underlying reference file — verified by
+# reading each candidate file's own `@Commune/CX` inheritance line, not
+# guessed:
+#   - `common-of-a-confessor-doctor` / `common-of-a-confessor-pope` inherit
+#     C4's responsories unchanged (only the Oratio/Officium title differ) —
+#     same pool as `common-of-a-confessor-bishop`.
+#   - `common-of-a-confessor-not-bishop` / `common-of-an-abbot` /
+#     `common-of-several-confessors` (the last confirmed against its one
+#     real user, Ss. Seven Founders of the Servite Order, non-bishops) all
+#     inherit C5 unchanged — same pool as `common-of-a-confessor`.
+#   - `common-of-a-martyr` (C2a) inherits C2 unchanged — same pool as
+#     `common-of-a-martyr-bishop`.
+#   - `common-of-a-virgin` (C6a) inherits C6 unchanged — same pool as
+#     `common-of-a-virgin-martyr`.
+#   - `common-of-a-widow` (C7a) / `common-of-several-women-martyrs` (the
+#     latter confirmed against its one real user, Ss. Perpetua and
+#     Felicity, both non-virgins) inherit C7 unchanged — same pool as
+#     `common-of-a-holy-woman`.
+#   - `common-of-apostles` (plural feasts, e.g. the Octave of Ss. Peter and
+#     Paul) is the same C1 pool as `common-of-an-apostle`.
+#
+# Not seeded here, deliberately — no direct Commune responsory file exists
+# (angels and evangelists each have their own real proper content instead;
+# vigils and the handful of `proper-to-*` ids aren't Commune categories at
+# all): `common-of-an-angel`, `common-of-an-evangelist`, `common-of-a-vigil`,
+# `proper-to-*`.
+common-of-a-confessor:
+  - la: "R. Justus germinábit sicut lílium:\n* Et florébit in ætérnum ante Dóminum.\nV. Plantátus in domo Dómini, in átriis domus Dei nostri.\nR. Et florébit in ætérnum ante Dóminum."
+    en: "R. The righteous shall grow as the lily;\n* Yea, he shall flourish in the presence of the Lord for ever.\nV. Those that be planted in the house of the Lord, shall flourish in the courts of the house of our God.\nR. Yea, he shall flourish in the presence of the Lord for ever."
+  - la: "R. Iste cognóvit justítiam, et vidit mirabília magna, et exorávit Altíssimum:\n* Et invéntus est in número Sanctórum.\nV. Iste est qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Et invéntus est in número Sanctórum."
+    en: "R. This is he which knew righteousness, and saw great wonders, and made his prayer unto the Most High;\n* And he is numbered among the Saints.\nV. This is he which loved not his life in this world, and is come unto an everlasting kingdom.\nR. And he is numbered among the Saints."
+  - la: "R. Honéstum fecit illum Dóminus, et custodívit eum ab inimícis, et a seductóribus tutávit illum:\n* Et dedit illi claritátem ætérnam.\nV. Justum dedúxit Dóminus per vias rectas, et osténdit illi regnum Dei.\nR. Et dedit illi claritátem ætérnam."
+    en: "R. The Lord made him honourable, and defended him from his enemies, and kept him safe from those that lay in wait for him;\n* And gave him perpetual glory.\nV. He went down with him into the pit, and left him not in bonds.\nR. And gave him perpetual glory."
+  - la: "R. Amávit eum Dóminus, et ornávit eum: stolam glóriæ índuit eum,\n* Et ad portas paradísi coronávit eum.\nV. Índuit eum Dóminus lorícam fídei, et ornávit eum.\nR. Et ad portas paradísi coronávit eum."
+    en: "R. The Lord loved him and beautified him; He clothed him with a robe of glory,\n* And crowned him at the gates of Paradise.\nV. The Lord hath put on him the breast-plate of faith, and hath adorned him.\nR. And crowned him at the gates of Paradise."
+  - la: "R. Iste homo perfécit ómnia quæ locútus est ei Deus, et dixit ad eum: Ingrédere in réquiem meam:\n* Quia te vidi justum coram me ex ómnibus géntibus.\nV. Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Quia te vidi justum coram me ex ómnibus géntibus."
+    en: "R. This is he which did according unto all that God commanded him; and God said unto him: Enter thou into My rest,\n* For thee have I seen righteous before Me among all people.\nV. This is he which loved not his life in this world, and is come unto an everlasting kingdom.\nR. For thee have I seen righteous before Me among all people."
+  - la: "R. Iste est qui ante Deum magnas virtútes operátus est, et de omni corde suo laudávit Dóminum:\n* Ipse intercédat pro peccátis ómnium populórum.\nV. Ecce homo sine queréla, verus Dei cultor, ábstinens se ab omni ópere malo, et pérmanens in innocéntia sua.\nR. Ipse intercédat pro peccátis ómnium populórum."
+    en: "R. This is he which wrought great wonders before God, and praised the Lord with all his heart.\n* May he pray for all people, that their sins may be forgiven unto them.\nV. Behold a man without blame, a worshipper of God in truth, keeping himself clean from every evil work, and abiding still in his innocency.\nR. May he pray for all people, that their sins may be forgiven unto them."
+common-of-a-confessor-bishop:
+  - la: "R. Euge, serve bone et fidélis, quia in pauca fuísti fidélis, supra multa te constítuam:\n* Intra in gáudium Dómini tui.\nV. Dómine, quinque talénta tradidísti mihi, ecce ália quinque superlucrátus sum.\nR. Intra in gáudium Dómini tui."
+    en: "R. Well done, thou good and faithful servant, thou hast been faithful over a few things. I will make thee ruler over many things:\n* Enter thou into the joy of thy Lord.\nV. Lord, thou deliveredst unto me five talents; behold, I have gained beside them five talents more.\nR. Enter thou into the joy of thy Lord."
+  - la: "R. Ecce sacérdos magnus, qui in diébus suis plácuit Deo:\n* Ideo jurejurándo fecit illum Dóminus créscere in plebem suam.\nV. Benedictiónem ómnium géntium dedit illi, et testaméntum suum confirmávit super caput ejus.\nR. Ideo jurejurándo fecit illum Dóminus créscere in plebem suam."
+    en: "R. Behold an high priest, who in his days pleased God\n* Therefore the Lord assured him by an oath that He would multiply his seed among His people.\nV. He hath made him a blessing unto all nations, and hath established His covenant upon his head.\nR. Therefore the Lord assured him by an oath that He would multiply his seed among His people"
+  - la: "R. Jurávit Dóminus, et non pœnitébit eum:\n* Tu es sacérdos in ætérnum secúndum órdinem Melchísedech.\nV. Dixit Dóminus Dómino meo, Sede a dextris meis.\nR. Tu es sacérdos in ætérnum secúndum órdinem Melchísedech."
+    en: "R. The Lord hath sworn and will not repent\n* Thou art a Priest for ever after the order of Melchisedek.\nV. The Lord said unto my Lord Sit Thou at My right hand.\nR. Thou art a Priest for ever after the order of Melchisedek."
+  - la: "R. Invéni David servum meum, óleo sancto meo unxi eum:\n* Manus enim mea auxiliábitur ei.\nV. Nihil profíciet inimícus in eo, et fílius iniquitátis non nocébit ei.\nR. Manus enim mea auxiliábitur ei."
+    en: "R. I have found David My servant, with My holy oil have I anointed him\n* For My hand shall help him.\nV. The enemy shall prevail nothing against him, nor the son of wickedness afflict him.\nR. For My hand shall help him."
+  - la: "R. Pósui adjutórium super poténtem, et exaltávi eléctum de plebe mea:\n* Manus enim mea auxiliábitur ei.\nV. Invéni David servum meum, óleo sancto meo unxi eum.\nR. Manus enim mea auxiliábitur ei."
+    en: "R. I have laid help upon one that is mighty, and have exalted one chosen out of My people\n* For My hand shall help him.\nV. I have found David My servant, with My holy oil have I anointed him.\nR. For My hand shall help him."
+  - la: "R. Iste est, qui ante Deum magnas virtútes operátus est, et omnis terra doctrína ejus repléta est:\n* Ipse intercédat pro peccátis ómnium populórum.\nV. Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Ipse intercédat pro peccátis ómnium populórum."
+    en: "R. This is he which wrought great wonders before God, and the whole earth is full of his teaching\n* May he pray for all people, that their sins may be forgiven unto them\nV. This is he which loved not his life in this world, and hath attained unto the kingdom of heaven.\nR. May he pray for all people, that their sins may be forgiven unto them"
+  - la: "R. Amávit eum Dóminus, et ornávit eum: stolam glóriæ índuit eum,\n* Et ad portas paradísi coronávit eum.\nV. Induit eum Dóminus lorícam fídei, et ornávit eum.\nR. Et ad portas paradísi coronávit eum."
+    en: "R. The Lord loved him and beautified him He clothed him with a robe of glory\n* And crowned him at the gates of Paradise.\nV. The Lord hath put on him the breast-plate of faith, and hath adorned him.\nR. And crowned him at the gates of Paradise."
+  - la: "R. Sint lumbi vestri præcíncti, et lucérnæ ardéntes in mánibus vestris:\n* Et vos símiles homínibus exspectántibus dóminum suum, quando revertátur a núptiis.\nV. Vigiláte ergo, quia nescítis qua hora Dóminus vester ventúrus sit.\nR. Et vos símiles homínibus exspectántibus dóminum suum, quando revertátur a núptiis."
+    en: "R. Let your loins be girded about, and your lights burning;\n* And ye yourselves like unto men that wait for their lord, when he will return from the wedding.\nV. Watch therefore, for ye know not what hour your Lord doth come.\nR. And ye yourselves like unto men that wait for their lord, when he will return from the wedding."
+common-of-a-confessor-doctor:
+  - la: "R. Euge, serve bone et fidélis, quia in pauca fuísti fidélis, supra multa te constítuam:\n* Intra in gáudium Dómini tui.\nV. Dómine, quinque talénta tradidísti mihi, ecce ália quinque superlucrátus sum.\nR. Intra in gáudium Dómini tui."
+    en: "R. Well done, thou good and faithful servant, thou hast been faithful over a few things. I will make thee ruler over many things:\n* Enter thou into the joy of thy Lord.\nV. Lord, thou deliveredst unto me five talents; behold, I have gained beside them five talents more.\nR. Enter thou into the joy of thy Lord."
+  - la: "R. Ecce sacérdos magnus, qui in diébus suis plácuit Deo:\n* Ideo jurejurándo fecit illum Dóminus créscere in plebem suam.\nV. Benedictiónem ómnium géntium dedit illi, et testaméntum suum confirmávit super caput ejus.\nR. Ideo jurejurándo fecit illum Dóminus créscere in plebem suam."
+    en: "R. Behold an high priest, who in his days pleased God\n* Therefore the Lord assured him by an oath that He would multiply his seed among His people.\nV. He hath made him a blessing unto all nations, and hath established His covenant upon his head.\nR. Therefore the Lord assured him by an oath that He would multiply his seed among His people"
+  - la: "R. Jurávit Dóminus, et non pœnitébit eum:\n* Tu es sacérdos in ætérnum secúndum órdinem Melchísedech.\nV. Dixit Dóminus Dómino meo, Sede a dextris meis.\nR. Tu es sacérdos in ætérnum secúndum órdinem Melchísedech."
+    en: "R. The Lord hath sworn and will not repent\n* Thou art a Priest for ever after the order of Melchisedek.\nV. The Lord said unto my Lord Sit Thou at My right hand.\nR. Thou art a Priest for ever after the order of Melchisedek."
+  - la: "R. Invéni David servum meum, óleo sancto meo unxi eum:\n* Manus enim mea auxiliábitur ei.\nV. Nihil profíciet inimícus in eo, et fílius iniquitátis non nocébit ei.\nR. Manus enim mea auxiliábitur ei."
+    en: "R. I have found David My servant, with My holy oil have I anointed him\n* For My hand shall help him.\nV. The enemy shall prevail nothing against him, nor the son of wickedness afflict him.\nR. For My hand shall help him."
+  - la: "R. Pósui adjutórium super poténtem, et exaltávi eléctum de plebe mea:\n* Manus enim mea auxiliábitur ei.\nV. Invéni David servum meum, óleo sancto meo unxi eum.\nR. Manus enim mea auxiliábitur ei."
+    en: "R. I have laid help upon one that is mighty, and have exalted one chosen out of My people\n* For My hand shall help him.\nV. I have found David My servant, with My holy oil have I anointed him.\nR. For My hand shall help him."
+  - la: "R. Iste est, qui ante Deum magnas virtútes operátus est, et omnis terra doctrína ejus repléta est:\n* Ipse intercédat pro peccátis ómnium populórum.\nV. Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Ipse intercédat pro peccátis ómnium populórum."
+    en: "R. This is he which wrought great wonders before God, and the whole earth is full of his teaching\n* May he pray for all people, that their sins may be forgiven unto them\nV. This is he which loved not his life in this world, and hath attained unto the kingdom of heaven.\nR. May he pray for all people, that their sins may be forgiven unto them"
+  - la: "R. Amávit eum Dóminus, et ornávit eum: stolam glóriæ índuit eum,\n* Et ad portas paradísi coronávit eum.\nV. Induit eum Dóminus lorícam fídei, et ornávit eum.\nR. Et ad portas paradísi coronávit eum."
+    en: "R. The Lord loved him and beautified him He clothed him with a robe of glory\n* And crowned him at the gates of Paradise.\nV. The Lord hath put on him the breast-plate of faith, and hath adorned him.\nR. And crowned him at the gates of Paradise."
+  - la: "R. Sint lumbi vestri præcíncti, et lucérnæ ardéntes in mánibus vestris:\n* Et vos símiles homínibus exspectántibus dóminum suum, quando revertátur a núptiis.\nV. Vigiláte ergo, quia nescítis qua hora Dóminus vester ventúrus sit.\nR. Et vos símiles homínibus exspectántibus dóminum suum, quando revertátur a núptiis."
+    en: "R. Let your loins be girded about, and your lights burning;\n* And ye yourselves like unto men that wait for their lord, when he will return from the wedding.\nV. Watch therefore, for ye know not what hour your Lord doth come.\nR. And ye yourselves like unto men that wait for their lord, when he will return from the wedding."
+common-of-a-confessor-not-bishop:
+  - la: "R. Justus germinábit sicut lílium:\n* Et florébit in ætérnum ante Dóminum.\nV. Plantátus in domo Dómini, in átriis domus Dei nostri.\nR. Et florébit in ætérnum ante Dóminum."
+    en: "R. The righteous shall grow as the lily;\n* Yea, he shall flourish in the presence of the Lord for ever.\nV. Those that be planted in the house of the Lord, shall flourish in the courts of the house of our God.\nR. Yea, he shall flourish in the presence of the Lord for ever."
+  - la: "R. Iste cognóvit justítiam, et vidit mirabília magna, et exorávit Altíssimum:\n* Et invéntus est in número Sanctórum.\nV. Iste est qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Et invéntus est in número Sanctórum."
+    en: "R. This is he which knew righteousness, and saw great wonders, and made his prayer unto the Most High;\n* And he is numbered among the Saints.\nV. This is he which loved not his life in this world, and is come unto an everlasting kingdom.\nR. And he is numbered among the Saints."
+  - la: "R. Honéstum fecit illum Dóminus, et custodívit eum ab inimícis, et a seductóribus tutávit illum:\n* Et dedit illi claritátem ætérnam.\nV. Justum dedúxit Dóminus per vias rectas, et osténdit illi regnum Dei.\nR. Et dedit illi claritátem ætérnam."
+    en: "R. The Lord made him honourable, and defended him from his enemies, and kept him safe from those that lay in wait for him;\n* And gave him perpetual glory.\nV. He went down with him into the pit, and left him not in bonds.\nR. And gave him perpetual glory."
+  - la: "R. Amávit eum Dóminus, et ornávit eum: stolam glóriæ índuit eum,\n* Et ad portas paradísi coronávit eum.\nV. Índuit eum Dóminus lorícam fídei, et ornávit eum.\nR. Et ad portas paradísi coronávit eum."
+    en: "R. The Lord loved him and beautified him; He clothed him with a robe of glory,\n* And crowned him at the gates of Paradise.\nV. The Lord hath put on him the breast-plate of faith, and hath adorned him.\nR. And crowned him at the gates of Paradise."
+  - la: "R. Iste homo perfécit ómnia quæ locútus est ei Deus, et dixit ad eum: Ingrédere in réquiem meam:\n* Quia te vidi justum coram me ex ómnibus géntibus.\nV. Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Quia te vidi justum coram me ex ómnibus géntibus."
+    en: "R. This is he which did according unto all that God commanded him; and God said unto him: Enter thou into My rest,\n* For thee have I seen righteous before Me among all people.\nV. This is he which loved not his life in this world, and is come unto an everlasting kingdom.\nR. For thee have I seen righteous before Me among all people."
+  - la: "R. Iste est qui ante Deum magnas virtútes operátus est, et de omni corde suo laudávit Dóminum:\n* Ipse intercédat pro peccátis ómnium populórum.\nV. Ecce homo sine queréla, verus Dei cultor, ábstinens se ab omni ópere malo, et pérmanens in innocéntia sua.\nR. Ipse intercédat pro peccátis ómnium populórum."
+    en: "R. This is he which wrought great wonders before God, and praised the Lord with all his heart.\n* May he pray for all people, that their sins may be forgiven unto them.\nV. Behold a man without blame, a worshipper of God in truth, keeping himself clean from every evil work, and abiding still in his innocency.\nR. May he pray for all people, that their sins may be forgiven unto them."
+common-of-a-confessor-pope:
+  - la: "R. Euge, serve bone et fidélis, quia in pauca fuísti fidélis, supra multa te constítuam:\n* Intra in gáudium Dómini tui.\nV. Dómine, quinque talénta tradidísti mihi, ecce ália quinque superlucrátus sum.\nR. Intra in gáudium Dómini tui."
+    en: "R. Well done, thou good and faithful servant, thou hast been faithful over a few things. I will make thee ruler over many things:\n* Enter thou into the joy of thy Lord.\nV. Lord, thou deliveredst unto me five talents; behold, I have gained beside them five talents more.\nR. Enter thou into the joy of thy Lord."
+  - la: "R. Ecce sacérdos magnus, qui in diébus suis plácuit Deo:\n* Ideo jurejurándo fecit illum Dóminus créscere in plebem suam.\nV. Benedictiónem ómnium géntium dedit illi, et testaméntum suum confirmávit super caput ejus.\nR. Ideo jurejurándo fecit illum Dóminus créscere in plebem suam."
+    en: "R. Behold an high priest, who in his days pleased God\n* Therefore the Lord assured him by an oath that He would multiply his seed among His people.\nV. He hath made him a blessing unto all nations, and hath established His covenant upon his head.\nR. Therefore the Lord assured him by an oath that He would multiply his seed among His people"
+  - la: "R. Jurávit Dóminus, et non pœnitébit eum:\n* Tu es sacérdos in ætérnum secúndum órdinem Melchísedech.\nV. Dixit Dóminus Dómino meo, Sede a dextris meis.\nR. Tu es sacérdos in ætérnum secúndum órdinem Melchísedech."
+    en: "R. The Lord hath sworn and will not repent\n* Thou art a Priest for ever after the order of Melchisedek.\nV. The Lord said unto my Lord Sit Thou at My right hand.\nR. Thou art a Priest for ever after the order of Melchisedek."
+  - la: "R. Invéni David servum meum, óleo sancto meo unxi eum:\n* Manus enim mea auxiliábitur ei.\nV. Nihil profíciet inimícus in eo, et fílius iniquitátis non nocébit ei.\nR. Manus enim mea auxiliábitur ei."
+    en: "R. I have found David My servant, with My holy oil have I anointed him\n* For My hand shall help him.\nV. The enemy shall prevail nothing against him, nor the son of wickedness afflict him.\nR. For My hand shall help him."
+  - la: "R. Pósui adjutórium super poténtem, et exaltávi eléctum de plebe mea:\n* Manus enim mea auxiliábitur ei.\nV. Invéni David servum meum, óleo sancto meo unxi eum.\nR. Manus enim mea auxiliábitur ei."
+    en: "R. I have laid help upon one that is mighty, and have exalted one chosen out of My people\n* For My hand shall help him.\nV. I have found David My servant, with My holy oil have I anointed him.\nR. For My hand shall help him."
+  - la: "R. Iste est, qui ante Deum magnas virtútes operátus est, et omnis terra doctrína ejus repléta est:\n* Ipse intercédat pro peccátis ómnium populórum.\nV. Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Ipse intercédat pro peccátis ómnium populórum."
+    en: "R. This is he which wrought great wonders before God, and the whole earth is full of his teaching\n* May he pray for all people, that their sins may be forgiven unto them\nV. This is he which loved not his life in this world, and hath attained unto the kingdom of heaven.\nR. May he pray for all people, that their sins may be forgiven unto them"
+  - la: "R. Amávit eum Dóminus, et ornávit eum: stolam glóriæ índuit eum,\n* Et ad portas paradísi coronávit eum.\nV. Induit eum Dóminus lorícam fídei, et ornávit eum.\nR. Et ad portas paradísi coronávit eum."
+    en: "R. The Lord loved him and beautified him He clothed him with a robe of glory\n* And crowned him at the gates of Paradise.\nV. The Lord hath put on him the breast-plate of faith, and hath adorned him.\nR. And crowned him at the gates of Paradise."
+  - la: "R. Sint lumbi vestri præcíncti, et lucérnæ ardéntes in mánibus vestris:\n* Et vos símiles homínibus exspectántibus dóminum suum, quando revertátur a núptiis.\nV. Vigiláte ergo, quia nescítis qua hora Dóminus vester ventúrus sit.\nR. Et vos símiles homínibus exspectántibus dóminum suum, quando revertátur a núptiis."
+    en: "R. Let your loins be girded about, and your lights burning;\n* And ye yourselves like unto men that wait for their lord, when he will return from the wedding.\nV. Watch therefore, for ye know not what hour your Lord doth come.\nR. And ye yourselves like unto men that wait for their lord, when he will return from the wedding."
+common-of-a-dedication:
+  - la: "R. In dedicatióne templi decantábat pópulus laudem:\n* Et in ore eórum dulcis resonábat sonus.\nV. Fundáta est domus Dómini supra vérticem móntium, et vénient ad eam omnes gentes.\nR. Et in ore eórum dulcis resonábat sonus."
+    en: "R. When the Temple was dedicated the people sang praise;\n* And sweet in their mouths was the sound.\nV. The Lord's house is established in the top of the mountains; and all nations shall flow unto it.\nR. And sweet in their mouths was the sound."
+  - la: "R. Fundáta est domus Dómini supra vérticem móntium, et exaltáta est super omnes colles:\n* Et vénient ad eam omnes gentes, et dicent: Glória tibi, Dómine.\nV. Veniéntes autem vénient cum exsultatióne, portántes manípulos suos.\nR. Et vénient ad eam omnes gentes, et dicent: Glória tibi, Dómine."
+    en: "R. The Lord's house is established in the top of the mountains, and exalted above the hills;\n* And all nations shall flow unto it, and shall say: Glory be to thee, O Lord!\nV. They shall doubtless come again with rejoicing, bringing their sheaves with them.\nR. And all nations shall flow unto it, and shall say: Glory be to thee, O Lord!"
+  - la: "R. Bénedic, Dómine, domum istam, quam ædificávi nómini tuo: veniéntium in loco isto\n* Exáudi preces in excélso sólio glóriæ tuæ.\nV. Dómine, si convérsus fúerit pópulus tuus, et oráverit ad sanctuárium tuum.\nR. Exáudi preces in excélso sólio glóriæ tuæ."
+    en: "R. O Lord, bless this house which I have built unto thy name. whosoever shall come unto this place and pray, then\n* Hear thou from the excellent throne of thy glory.\nV. O Lord, if thy people turn and pray toward thy sanctuary.\nR. Hear thou from the excellent throne of thy glory."
+  - la: "R. Orántibus in loco isto,\n* Dimítte peccáta pópuli tui, Deus, et osténde eis viam bonam per quam ámbulent, et da glóriam in loco isto.\nV. Qui regis Israël inténde, qui dedúcis velut ovem Joseph, qui sedes super Chérubim.\nR. Dimítte peccáta pópuli tui, Deus, et osténde eis viam bonam per quam ámbulent, et da glóriam in loco isto."
+    en: "R. If they pray toward this place,\n* Forgive the sin of thy people, O God, and teach them the good way wherein they should walk, and manifest forth thy glory in this place.\nV. Give ear, O Shepherd of Israel, thou that leadest Joseph like a flock, thou that sittest upon the cherubim.\nR. Forgive the sin of thy people, O God, and teach them the good way wherein they should walk, and manifest forth thy glory in this place."
+  - la: "R. O quam metuéndus est locus iste:\n* Vere non est hic áliud nisi domus Dei et porta cæli.\nV. Hæc est domus Dómini fírmiter ædificáta, bene fundáta est supra firmam petram.\nR. Vere non est hic áliud nisi domus Dei et porta cæli."
+    en: "R. How dreadful is this place!\n* Surely this is none other but the house of God, and this is the gate of heaven.\nV. This is the house of God, stoutly builded, well founded upon a sure rock.\nR. Surely this is none other but the house of God, and this is the gate of heaven."
+  - la: "R. Mane surgens Jacob, erigébat lápidem in títulum, fundens óleum désuper; votum vovit Dómino:\n* Vere locus iste sanctus est, et ego nesciébam.\nV. Cumque evigilásset Jacob de somno, ait.\nR. Vere locus iste sanctus est, et ego nesciébam."
+    en: "R. Jacob rose up early in the morning, and set up the stone for a pillar, and poured oil upon the top of it, and vowed a vow unto the Lord.\n* Surely this place is holy, and I knew it not.\nV. And Jacob awaked out of his sleep, and he said\nR. Surely this place is holy, and I knew it not."
+  - la: "R. Domus mea, domus oratiónis vocábitur, dicit Dóminus: in ea omnis qui petit, áccipit; et qui quærit, ínvenit;\n* Et pulsánti aperiétur.\nV. Pétite, et accipiétis; quǽrite, et inveniétis.\nR. Et pulsánti aperiétur."
+    en: "R. My house shall be called the house of prayer, saith the Lord. Therein, he that asketh, receiveth; he that seeketh, findeth;\n* And to him that knocketh, it shall be opened.\nV. Ask, and ye shall receive; seek, and ye shall find.\nR. And to him that knocketh, it shall be opened."
+  - la: "R. Lápides pretiósi omnes muri tui,\n* Et turres Jerúsalem gemmis ædificabúntur.\nV. Portæ Jerúsalem ex sapphíro et smarágdo ædificabúntur, et ex lápide pretióso omnis circúitus muri ejus.\nR. Et turres Jerúsalem gemmis ædificabúntur."
+    en: "R. All thy walls are of stones most precious.\n* The towers of Jerusalem shall be built up with jewels.\nV. The gates of Jerusalem shall be built up with the sapphire stone, and the emerald, and all her walls round about with stones most precious.\nR. The towers of Jerusalem shall be built up with jewels."
+common-of-a-holy-woman:
+  - la: "R. Fallax grátia, et vana est pulchritúdo:\n* Múlier timens Dóminum, ipsa laudábitur.\nV. Date ei de fructu mánuum suárum, et laudent eam in portis ópera ejus.\nR. Múlier timens Dóminum, ipsa laudábitur."
+    en: "R. Favour is deceitful, and beauty is vain\n* A woman that feareth God she shall be praised.\nV. Give her of the fruit of her hands, and let her own works praise her in the gates.\nR. A woman that feareth God she shall be praised."
+  - la: "R. Os suum apéruit sapiéntiæ, et lex cleméntiæ in lingua ejus: considerávit sémitas domus suæ,\n* Et panem otiósa non comédit.\nV. Gustávit et vidit quia bona est negotiátio ejus: non exstinguétur in nocte lucérna ejus.\nR. Et panem otiósa non comédit."
+    en: "R. She openeth her mouth with wisdom, and in her tongue is the law of kindness. She looketh well to the ways of her household\n* And eateth not the bread of idleness.\nV. She tasteth and perceiveth that her merchandise is good. Her candle goeth not out by night.\nR. And she eateth not the bread of idleness."
+  - la: "R. Regnum mundi et omnem ornátum sǽculi contémpsi, propter amórem Dómini mei Jesu Christi:\n* Quem vidi, quem amávi, in quem crédidi, quem diléxi.\nV. Eructávit cor meum verbum bonum: dico ego ópera mea Regi.\nR. Quem vidi, quem amávi, in quem crédidi, quem diléxi."
+    en: "R. The kingdom of this world and all the beauty of life I have esteemed as nothing, for the excellency of the love of Jesus Christ my Lord\n* Whom, having seen, I loved Whom, having believed, I longed after.\nV. My heart is overflowing with a good matter I speak of my works unto the King.\nR. Whom, having seen, I loved Whom, having believed, I longed after."
+common-of-a-martyr:
+  - la: "R. Iste Sanctus pro lege Dei sui certávit usque ad mortem, et a verbis impiórum non tímuit:\n* Fundátus enim erat supra firmam petram.\nV. Iste est qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Fundátus enim erat supra firmam petram."
+    en: "R. This man is holy, for he hath striven for the law of his God even unto death, and hath not feared for the words of the ungodly;\n* For he had his foundation upon a strong rock.\nV. This is he which loved not his life in this world, and is come unto an everlasting kingdom.\nR. For he had his foundation upon a strong rock."
+  - la: "R. Justus germinábit sicut lílium:\n* Et florébit in ætérnum ante Dóminum.\nV. Plantátus in domo Dómini, in átriis domus Dei nostri.\nR. Et florébit in ætérnum ante Dóminum."
+    en: "R. The righteous shall grow as the lily\n* Yea, he shall flourish in the presence of the Lord for ever.\nV. Those that be planted in the house of the Lord, shall flourish in the courts of the house of our God.\nR. Yea, he shall flourish in the presence of the Lord for ever."
+  - la: "R. Iste cognóvit justítiam, et vidit mirabília magna, et exorávit Altíssimum\n* Et invéntus est in número Sanctórum.\nV. Iste est qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Et invéntus est in número Sanctórum."
+    en: "R. This is he which knew righteousness, and saw great wonders, and made his prayer unto the Most High\n* And he is numbered among the Saints.\nV. This is he which loved not his life in this world, and is come unto an everlasting kingdom.\nR. And he is numbered among the Saints."
+  - la: "R. Honéstum fecit illum Dóminus, et custodívit eum ab inimícis, et a seductóribus tutávit illum:\n* Et dedit illi claritátem ætérnam.\nV. Descendítque cum illo in fóveam, et in vínculis non derelíquit eum.\nR. Et dedit illi claritátem ætérnam."
+    en: "R. The Lord made him honourable, and defended him from his enemies, and kept him safe from those that lay in wait for him,\n* And gave him perpetual glory.\nV. He went down with him into the pit, and left him not in bonds.\nR. And gave him perpetual glory."
+  - la: "R. Desidérium ánimæ ejus tribuísti ei Dómine,\n* Et voluntáte labiórum ejus non fraudásti eum.\nV. Quóniam prævenísti eum in benedictiónibus dulcédinis: posuísti in cápite ejus corónam de lápide pretióso.\nR. Et voluntáte labiórum ejus non fraudásti eum."
+    en: "R. Lord, Thou hast given him his heart's desire.\n* And hast not withholden the request of his lips.\nV. For Thou hast prevented him with the blessings of sweetness: Thou hast set a crown of precious stones upon his head.\nR. And hast not withholden the request of his lips."
+  - la: "R. Stola jucunditátis índuit eum Dóminus:\n* Et corónam pulchritúdinis pósuit super caput ejus.\nV. Cibávit illum Dóminus pane vitæ et intelléctus: et aqua sapiéntiæ salutáris potávit illum.\nR. Et corónam pulchritúdinis pósuit super caput ejus."
+    en: "R. The Lord hath put on him a robe of honour,\n* And put about his head a crown of joy.\nV. With the bread of life and understanding hath the Lord fed him, and given him the water of health and wisdom to drink.\nR. And put about his head a crown of joy."
+  - la: "R. Coróna áurea super caput ejus,\n* Expréssa signo sanctitátis, glória honóris, et opus fortitúdinis.\nV. Quóniam prævenísti eum in benedictiónibus dulcédinis, posuísti in cápite ejus corónam de lápide pretióso.\nR. Expréssa signo sanctitátis, glória honóris, et opus fortitúdinis."
+    en: "R. A crown of gold upon his head,\n* Wherein is engraved Holiness, an ornament of honour, a costly work.\nV. For Thou hast prevented him with the blessings of sweetness, Thou hast set a crown of precious stones upon his head.\nR. Wherein is engraved Holiness, an ornament of honour, a costly work."
+  - la: "R. Hic est vere Martyr, qui pro Christi nómine sánguinem suum fudit:\n* Qui minas júdicum non tímuit, nec terrénæ dignitátis glóriam quæsívit, sed ad cæléstia regna pervénit.\nV. Justum dedúxit Dóminus per vias rectas, et osténdit illi regnum Dei.\nR. Qui minas júdicum non tímuit, nec terrénæ dignitátis glóriam quæsívit, sed ad cæléstia regna pervénit."
+    en: "R. This is a Martyr indeed, who shed his blood for Christ's Name's sake\n* Who feared not for the threats of judges, nor sought to be great with the glory of this world, but pressed on unto the kingdom of heaven.\nV. The Lord guided the righteous in right paths, and showed him the kingdom of God.\nR. Who feared not for the threats of judges, nor sought to be great with the glory of this world, but pressed on unto the kingdom of heaven."
+common-of-a-martyr-bishop:
+  - la: "R. Iste Sanctus pro lege Dei sui certávit usque ad mortem, et a verbis impiórum non tímuit:\n* Fundátus enim erat supra firmam petram.\nV. Iste est qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Fundátus enim erat supra firmam petram."
+    en: "R. This man is holy, for he hath striven for the law of his God even unto death, and hath not feared for the words of the ungodly;\n* For he had his foundation upon a strong rock.\nV. This is he which loved not his life in this world, and is come unto an everlasting kingdom.\nR. For he had his foundation upon a strong rock."
+  - la: "R. Justus germinábit sicut lílium:\n* Et florébit in ætérnum ante Dóminum.\nV. Plantátus in domo Dómini, in átriis domus Dei nostri.\nR. Et florébit in ætérnum ante Dóminum."
+    en: "R. The righteous shall grow as the lily\n* Yea, he shall flourish in the presence of the Lord for ever.\nV. Those that be planted in the house of the Lord, shall flourish in the courts of the house of our God.\nR. Yea, he shall flourish in the presence of the Lord for ever."
+  - la: "R. Iste cognóvit justítiam, et vidit mirabília magna, et exorávit Altíssimum\n* Et invéntus est in número Sanctórum.\nV. Iste est qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Et invéntus est in número Sanctórum."
+    en: "R. This is he which knew righteousness, and saw great wonders, and made his prayer unto the Most High\n* And he is numbered among the Saints.\nV. This is he which loved not his life in this world, and is come unto an everlasting kingdom.\nR. And he is numbered among the Saints."
+  - la: "R. Honéstum fecit illum Dóminus, et custodívit eum ab inimícis, et a seductóribus tutávit illum:\n* Et dedit illi claritátem ætérnam.\nV. Descendítque cum illo in fóveam, et in vínculis non derelíquit eum.\nR. Et dedit illi claritátem ætérnam."
+    en: "R. The Lord made him honourable, and defended him from his enemies, and kept him safe from those that lay in wait for him,\n* And gave him perpetual glory.\nV. He went down with him into the pit, and left him not in bonds.\nR. And gave him perpetual glory."
+  - la: "R. Desidérium ánimæ ejus tribuísti ei Dómine,\n* Et voluntáte labiórum ejus non fraudásti eum.\nV. Quóniam prævenísti eum in benedictiónibus dulcédinis: posuísti in cápite ejus corónam de lápide pretióso.\nR. Et voluntáte labiórum ejus non fraudásti eum."
+    en: "R. Lord, Thou hast given him his heart's desire.\n* And hast not withholden the request of his lips.\nV. For Thou hast prevented him with the blessings of sweetness: Thou hast set a crown of precious stones upon his head.\nR. And hast not withholden the request of his lips."
+  - la: "R. Stola jucunditátis índuit eum Dóminus:\n* Et corónam pulchritúdinis pósuit super caput ejus.\nV. Cibávit illum Dóminus pane vitæ et intelléctus: et aqua sapiéntiæ salutáris potávit illum.\nR. Et corónam pulchritúdinis pósuit super caput ejus."
+    en: "R. The Lord hath put on him a robe of honour,\n* And put about his head a crown of joy.\nV. With the bread of life and understanding hath the Lord fed him, and given him the water of health and wisdom to drink.\nR. And put about his head a crown of joy."
+  - la: "R. Coróna áurea super caput ejus,\n* Expréssa signo sanctitátis, glória honóris, et opus fortitúdinis.\nV. Quóniam prævenísti eum in benedictiónibus dulcédinis, posuísti in cápite ejus corónam de lápide pretióso.\nR. Expréssa signo sanctitátis, glória honóris, et opus fortitúdinis."
+    en: "R. A crown of gold upon his head,\n* Wherein is engraved Holiness, an ornament of honour, a costly work.\nV. For Thou hast prevented him with the blessings of sweetness, Thou hast set a crown of precious stones upon his head.\nR. Wherein is engraved Holiness, an ornament of honour, a costly work."
+  - la: "R. Hic est vere Martyr, qui pro Christi nómine sánguinem suum fudit:\n* Qui minas júdicum non tímuit, nec terrénæ dignitátis glóriam quæsívit, sed ad cæléstia regna pervénit.\nV. Justum dedúxit Dóminus per vias rectas, et osténdit illi regnum Dei.\nR. Qui minas júdicum non tímuit, nec terrénæ dignitátis glóriam quæsívit, sed ad cæléstia regna pervénit."
+    en: "R. This is a Martyr indeed, who shed his blood for Christ's Name's sake\n* Who feared not for the threats of judges, nor sought to be great with the glory of this world, but pressed on unto the kingdom of heaven.\nV. The Lord guided the righteous in right paths, and showed him the kingdom of God.\nR. Who feared not for the threats of judges, nor sought to be great with the glory of this world, but pressed on unto the kingdom of heaven."
+common-of-a-virgin:
+  - la: "R. Veni Sponsa Christi, áccipe corónam, quam tibi Dóminus præparávit in ætérnum; pro cujus amóre sánguinem tuum fudísti,\n* Et cum Ángelis in paradísum introísti.\nV. Veni, elécta mea, et ponam in te thronum meum;  quia concupívit Rex spéciem tuam.\nR. Et cum Ángelis in paradísum introísti."
+    en: "R. Come, Bride of Christ, and take the everlasting crown, which the Lord hath prepared for thee, even for thee who for the love of Him hast shed thy blood;\n* And art entered with Angels into His garden.\nV. Come, O My chosen one, and I will establish My throne in thee, for the King hath reatly desired thy beauty\nR. And art entered with Angels into His garden."
+  - la: "R. Diffúsa est grátia in lábiis tuis,\n* Proptérea benedíxit te Deus in ætérnum.\nV. Spécie tua et pulchritúdine tua inténde, próspere procéde, et regna.\nR. Proptérea benedíxit te Deus in ætérnum."
+    en: "R. Grace is poured into thy lips, therefore;\n* God hath blessed thee for ever.\nV. In thy comeliness and thy beauty, go forward, fare prosperously, and reign.\nR. God hath blessed thee for ever."
+  - la: "R. Spécie tua et pulchritúdine tua\n* Inténde, próspere procéde, et regna.\nV. Diffúsa est grátia in lábiis tuis, proptérea benedíxit te Deus in ætérnum.\nR. Inténde, próspere procéde, et regna."
+    en: "R. In thy comeliness and thy beauty;\n* Go forward, fare prosperously, and reign.\nV. Grace is poured into thy lips, therefore God hath blessed thee for ever.\nR. Go forward, fare prosperously, and reign."
+  - la: "R. Propter veritátem, et mansuetúdinem, et justítiam:\n* Et dedúcet te mirabíliter déxtera tua.\nV. Spécie tua et pulchritúdine tua inténde, próspere procéde, et regna.\nR. Et dedúcet te mirabíliter déxtera tua."
+    en: "R. Because of truth, and meekness, and righteousness;\n* And thy right hand shall lead thee wonderfully.\nV. In thy comeliness, and thy beauty, go forward, fare prosperously, and reign.\nR. And thy right hand shall lead thee wonderfully."
+  - la: "R. Dilexísti justítiam, et odísti iniquitátem:\n* Proptérea unxit te Deus, Deus tuus, óleo lætítiæ.\nV. Propter veritátem, et mansuetúdinem, et justítiam.\nR. Proptérea unxit te Deus, Deus tuus, óleo lætítiæ."
+    en: "R. Thou hast loved righteousness, and hated iniquity;\n* Therefore God, thy God, hath anointed thee with the oil of gladness.\nV. Because of truth, and meekness, and righteousness.\nR. Therefore God, thy God, hath anointed thee with the oil of gladness."
+  - la: "R. Afferéntur Regi vírgines post eam, próximæ ejus;\n* Afferéntur tibi in lætítia et exsultatióne.\nV. Spécie tua et pulchritúdine tua; inténde, próspere procéde, et regna.\nR. Afferéntur tibi in lætítia et exsultatióne."
+    en: "R. After her shall virgins be brought unto the King, her fellows\n* They shall be brought unto thee with gladness and rejoicing.\nV. In thy comeliness and thy beauty, go forward, fare prosperously, and reign.\nR. They shall be brought unto thee with gladness and rejoicing."
+  - la: "R. Hæc est Virgo sápiens, quam Dóminus vigilántem invénit, quæ accéptis lampádibus sumpsit secum óleum:\n* Et veniénte Dómino, introívit cum eo ad núptias.\nV. Média nocte clamor factus est: Ecce sponsus venit, exíte óbviam ei.\nR. Et veniénte Dómino, introívit cum eo ad núptias."
+    en: "R. This is one of those wise virgins, whom the Lord found watching, for when she took her lamp, she took oil with her.\n* And when the Lord came, she went in with him to the marriage.\nV. At midnight there was a cry made: Behold, the Bridegroom cometh, go ye out to meet him.\nR. And when the Lord came, she went in with him to the marriage."
+  - la: "R. Média nocte clamor factus est:\n* Ecce sponsus venit, exíte óbviam ei.\nV. Prudéntes vírgines, aptáte vestras lámpades.\nR. Ecce sponsus venit, exíte óbviam ei."
+    en: "R. At midnight there was a cry made:\n* Behold, the Bridegroom cometh, go ye out to meet him.\nV. Trim your lamps, O ye wise virgins.\nR. Behold, the Bridegroom cometh, go ye out to meet him."
+common-of-a-virgin-martyr:
+  - la: "R. Veni Sponsa Christi, áccipe corónam, quam tibi Dóminus præparávit in ætérnum; pro cujus amóre sánguinem tuum fudísti,\n* Et cum Ángelis in paradísum introísti.\nV. Veni, elécta mea, et ponam in te thronum meum;  quia concupívit Rex spéciem tuam.\nR. Et cum Ángelis in paradísum introísti."
+    en: "R. Come, Bride of Christ, and take the everlasting crown, which the Lord hath prepared for thee, even for thee who for the love of Him hast shed thy blood;\n* And art entered with Angels into His garden.\nV. Come, O My chosen one, and I will establish My throne in thee, for the King hath reatly desired thy beauty\nR. And art entered with Angels into His garden."
+  - la: "R. Diffúsa est grátia in lábiis tuis,\n* Proptérea benedíxit te Deus in ætérnum.\nV. Spécie tua et pulchritúdine tua inténde, próspere procéde, et regna.\nR. Proptérea benedíxit te Deus in ætérnum."
+    en: "R. Grace is poured into thy lips, therefore;\n* God hath blessed thee for ever.\nV. In thy comeliness and thy beauty, go forward, fare prosperously, and reign.\nR. God hath blessed thee for ever."
+  - la: "R. Spécie tua et pulchritúdine tua\n* Inténde, próspere procéde, et regna.\nV. Diffúsa est grátia in lábiis tuis, proptérea benedíxit te Deus in ætérnum.\nR. Inténde, próspere procéde, et regna."
+    en: "R. In thy comeliness and thy beauty;\n* Go forward, fare prosperously, and reign.\nV. Grace is poured into thy lips, therefore God hath blessed thee for ever.\nR. Go forward, fare prosperously, and reign."
+  - la: "R. Propter veritátem, et mansuetúdinem, et justítiam:\n* Et dedúcet te mirabíliter déxtera tua.\nV. Spécie tua et pulchritúdine tua inténde, próspere procéde, et regna.\nR. Et dedúcet te mirabíliter déxtera tua."
+    en: "R. Because of truth, and meekness, and righteousness;\n* And thy right hand shall lead thee wonderfully.\nV. In thy comeliness, and thy beauty, go forward, fare prosperously, and reign.\nR. And thy right hand shall lead thee wonderfully."
+  - la: "R. Dilexísti justítiam, et odísti iniquitátem:\n* Proptérea unxit te Deus, Deus tuus, óleo lætítiæ.\nV. Propter veritátem, et mansuetúdinem, et justítiam.\nR. Proptérea unxit te Deus, Deus tuus, óleo lætítiæ."
+    en: "R. Thou hast loved righteousness, and hated iniquity;\n* Therefore God, thy God, hath anointed thee with the oil of gladness.\nV. Because of truth, and meekness, and righteousness.\nR. Therefore God, thy God, hath anointed thee with the oil of gladness."
+  - la: "R. Afferéntur Regi vírgines post eam, próximæ ejus;\n* Afferéntur tibi in lætítia et exsultatióne.\nV. Spécie tua et pulchritúdine tua; inténde, próspere procéde, et regna.\nR. Afferéntur tibi in lætítia et exsultatióne."
+    en: "R. After her shall virgins be brought unto the King, her fellows\n* They shall be brought unto thee with gladness and rejoicing.\nV. In thy comeliness and thy beauty, go forward, fare prosperously, and reign.\nR. They shall be brought unto thee with gladness and rejoicing."
+  - la: "R. Hæc est Virgo sápiens, quam Dóminus vigilántem invénit, quæ accéptis lampádibus sumpsit secum óleum:\n* Et veniénte Dómino, introívit cum eo ad núptias.\nV. Média nocte clamor factus est: Ecce sponsus venit, exíte óbviam ei.\nR. Et veniénte Dómino, introívit cum eo ad núptias."
+    en: "R. This is one of those wise virgins, whom the Lord found watching, for when she took her lamp, she took oil with her.\n* And when the Lord came, she went in with him to the marriage.\nV. At midnight there was a cry made: Behold, the Bridegroom cometh, go ye out to meet him.\nR. And when the Lord came, she went in with him to the marriage."
+  - la: "R. Média nocte clamor factus est:\n* Ecce sponsus venit, exíte óbviam ei.\nV. Prudéntes vírgines, aptáte vestras lámpades.\nR. Ecce sponsus venit, exíte óbviam ei."
+    en: "R. At midnight there was a cry made:\n* Behold, the Bridegroom cometh, go ye out to meet him.\nV. Trim your lamps, O ye wise virgins.\nR. Behold, the Bridegroom cometh, go ye out to meet him."
+common-of-a-widow:
+  - la: "R. Fallax grátia, et vana est pulchritúdo:\n* Múlier timens Dóminum, ipsa laudábitur.\nV. Date ei de fructu mánuum suárum, et laudent eam in portis ópera ejus.\nR. Múlier timens Dóminum, ipsa laudábitur."
+    en: "R. Favour is deceitful, and beauty is vain\n* A woman that feareth God she shall be praised.\nV. Give her of the fruit of her hands, and let her own works praise her in the gates.\nR. A woman that feareth God she shall be praised."
+  - la: "R. Os suum apéruit sapiéntiæ, et lex cleméntiæ in lingua ejus: considerávit sémitas domus suæ,\n* Et panem otiósa non comédit.\nV. Gustávit et vidit quia bona est negotiátio ejus: non exstinguétur in nocte lucérna ejus.\nR. Et panem otiósa non comédit."
+    en: "R. She openeth her mouth with wisdom, and in her tongue is the law of kindness. She looketh well to the ways of her household\n* And eateth not the bread of idleness.\nV. She tasteth and perceiveth that her merchandise is good. Her candle goeth not out by night.\nR. And she eateth not the bread of idleness."
+  - la: "R. Regnum mundi et omnem ornátum sǽculi contémpsi, propter amórem Dómini mei Jesu Christi:\n* Quem vidi, quem amávi, in quem crédidi, quem diléxi.\nV. Eructávit cor meum verbum bonum: dico ego ópera mea Regi.\nR. Quem vidi, quem amávi, in quem crédidi, quem diléxi."
+    en: "R. The kingdom of this world and all the beauty of life I have esteemed as nothing, for the excellency of the love of Jesus Christ my Lord\n* Whom, having seen, I loved Whom, having believed, I longed after.\nV. My heart is overflowing with a good matter I speak of my works unto the King.\nR. Whom, having seen, I loved Whom, having believed, I longed after."
+common-of-an-abbot:
+  - la: "R. Justus germinábit sicut lílium:\n* Et florébit in ætérnum ante Dóminum.\nV. Plantátus in domo Dómini, in átriis domus Dei nostri.\nR. Et florébit in ætérnum ante Dóminum."
+    en: "R. The righteous shall grow as the lily;\n* Yea, he shall flourish in the presence of the Lord for ever.\nV. Those that be planted in the house of the Lord, shall flourish in the courts of the house of our God.\nR. Yea, he shall flourish in the presence of the Lord for ever."
+  - la: "R. Iste cognóvit justítiam, et vidit mirabília magna, et exorávit Altíssimum:\n* Et invéntus est in número Sanctórum.\nV. Iste est qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Et invéntus est in número Sanctórum."
+    en: "R. This is he which knew righteousness, and saw great wonders, and made his prayer unto the Most High;\n* And he is numbered among the Saints.\nV. This is he which loved not his life in this world, and is come unto an everlasting kingdom.\nR. And he is numbered among the Saints."
+  - la: "R. Honéstum fecit illum Dóminus, et custodívit eum ab inimícis, et a seductóribus tutávit illum:\n* Et dedit illi claritátem ætérnam.\nV. Justum dedúxit Dóminus per vias rectas, et osténdit illi regnum Dei.\nR. Et dedit illi claritátem ætérnam."
+    en: "R. The Lord made him honourable, and defended him from his enemies, and kept him safe from those that lay in wait for him;\n* And gave him perpetual glory.\nV. He went down with him into the pit, and left him not in bonds.\nR. And gave him perpetual glory."
+  - la: "R. Amávit eum Dóminus, et ornávit eum: stolam glóriæ índuit eum,\n* Et ad portas paradísi coronávit eum.\nV. Índuit eum Dóminus lorícam fídei, et ornávit eum.\nR. Et ad portas paradísi coronávit eum."
+    en: "R. The Lord loved him and beautified him; He clothed him with a robe of glory,\n* And crowned him at the gates of Paradise.\nV. The Lord hath put on him the breast-plate of faith, and hath adorned him.\nR. And crowned him at the gates of Paradise."
+  - la: "R. Iste homo perfécit ómnia quæ locútus est ei Deus, et dixit ad eum: Ingrédere in réquiem meam:\n* Quia te vidi justum coram me ex ómnibus géntibus.\nV. Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Quia te vidi justum coram me ex ómnibus géntibus."
+    en: "R. This is he which did according unto all that God commanded him; and God said unto him: Enter thou into My rest,\n* For thee have I seen righteous before Me among all people.\nV. This is he which loved not his life in this world, and is come unto an everlasting kingdom.\nR. For thee have I seen righteous before Me among all people."
+  - la: "R. Iste est qui ante Deum magnas virtútes operátus est, et de omni corde suo laudávit Dóminum:\n* Ipse intercédat pro peccátis ómnium populórum.\nV. Ecce homo sine queréla, verus Dei cultor, ábstinens se ab omni ópere malo, et pérmanens in innocéntia sua.\nR. Ipse intercédat pro peccátis ómnium populórum."
+    en: "R. This is he which wrought great wonders before God, and praised the Lord with all his heart.\n* May he pray for all people, that their sins may be forgiven unto them.\nV. Behold a man without blame, a worshipper of God in truth, keeping himself clean from every evil work, and abiding still in his innocency.\nR. May he pray for all people, that their sins may be forgiven unto them."
+common-of-an-apostle:
+  - la: "R. Ecce ego mitto vos sicut oves in médio lupórum, dicit Dóminus:\n* Estóte ergo prudéntes sicut serpéntes, et símplices sicut colúmbæ.\nV. Dum lucem habétis, crédite in lucem, ut fílii lucis sitis.\nR. Estóte ergo prudéntes sicut serpéntes, et símplices sicut colúmbæ."
+    en: "R. Behold, I send you as sheep in the midst of wolves, said the Lord:\n* Be ye, therefore, wise as serpents and simple as doves.\nV. Whilst you have the light, believe in the light, that you may be the children of light.\nR. Be ye therefore wise as serpents and simple as doves."
+  - la: "R. Tóllite jugum meum super vos, dicit Dóminus, et díscite a me, quia mitis sum et húmilis corde:\n* Jugum enim meum suáve est, et onus meum leve.\nV. Et inveniétis réquiem animábus vestris.\nR. Jugum enim meum suáve est, et onus meum leve."
+    en: "R. Take up my yoke upon you, said the Lord, and learn of me, because I am meek, and humble of heart.\n* For my yoke is sweet and my burden light.\nV. And you shall find rest to your souls.\nR. For my yoke is sweet and my burden light."
+  - la: "R. Dum stetéritis ante reges et prǽsides, nolíte cogitáre quómodo aut quid loquámini:\n* Dábitur enim vobis in illa hora, quid loquámini.\nV. Non enim vos estis qui loquímini: sed Spíritus Patris vestri, qui lóquitur in vobis.\nR. Dábitur enim vobis in illa hora, quid loquámini."
+    en: "R. But when they shall deliver you up to the judges, take no thought how or what to speak:\n* for it shall be given you in that hour what to speak:\nV. For it is not you that speak, but the spirit of your Father that speaketh in you.\nR. For it shall be given you in that hour what to speak."
+  - la: "R. Vidi conjúnctos viros, habéntes spléndidas vestes, et Ángelus Dómini locútus est ad me, dicens:\n* Isti sunt viri sancti facti amíci Dei.\nV. Vidi Ángelum Dei fortem, volántem per médium cælum, voce magna clamántem et dicéntem.\nR. Isti sunt viri sancti facti amíci Dei."
+    en: "R. I saw men standing together, clad in shining raiment, and the Angel of the Lord spoke unto me, saying:\n* These men are holy, for they are the friends of God.\nV. I saw a strong Angel of God fly into the midst of heaven, saying with a loud voice:\nR. These men are holy, for they are the friends of God."
+  - la: "R. Beáti estis, cum maledíxerint vobis hómines, et persecúti vos fúerint, et díxerint omne malum advérsum vos, mentiéntes, propter me:\n* Gaudéte et exsultáte, quóniam merces vestra copiósa est in cælis.\nV. Cum vos óderint hómines, et cum separáverint vos, et exprobráverint, et ejécerint nomen vestrum tamquam malum propter Fílium hóminis.\nR. Gaudéte et exsultáte, quóniam merces vestra copiósa est in cælis."
+    en: "R. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake;\n* Rejoice, and be exceeding glad, for great is your reward in heaven.\nV. When men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of Man's sake.\nR. Rejoice, and be exceeding glad, for great is your reward in heaven."
+  - la: "R. Isti sunt triumphatóres et amíci Dei, qui contemnéntes jussa príncipum, meruérunt prǽmia ætérna:\n* Modo coronántur, et accípiunt palmam.\nV. Isti sunt qui venérunt ex magna tribulatióne, et lavérunt stolas suas in sánguine Agni.\nR. Modo coronántur, et accípiunt palmam."
+    en: "R. These are they which have conquered, and are become the friends of God, who recked not of the commandments of princes, and earned the everlasting reward.\n* And now have they crowns on their heads, and palms in their hands.\nV. These are they which came out of great tribulation, and have washed their robes in the blood of the Lamb.\nR. And now have they crowns on their heads, and palms in their hands."
+  - la: "R. Isti sunt qui vivéntes in carne, plantavérunt Ecclésiam sánguine suo:\n* Cálicem Dómini bibérunt, et amíci Dei facti sunt.\nV. In omnem terram exívit sonus eórum, et in fines orbis terræ verba eórum.\nR. Cálicem Dómini bibérunt, et amíci Dei facti sunt."
+    en: "R. These are they who while yet they lived in the flesh, planted the Church in their own blood;\n* They drank of the Lord's cup, and became the friends of God.\nV. Their sound is gone out through all the earth, and their words to the ends of the world.\nR. They drank of the Lord's cup, and became the friends of God."
+  - la: "R. Isti sunt viri sancti, quos elégit Dóminus in caritáte non ficta, et dedit illis glóriam sempitérnam:\n* Quorum doctrína fulget Ecclésia, ut sole luna.\nV. Sancti per fidem vicérunt regna: operáti sunt justítiam.\nR. Quorum doctrína fulget Ecclésia, ut sole luna."
+    en: "R. These men are saints, whom the Lord hath chosen in love unfeigned, and hath given them glory everlasting. These are they\n* By the light of whose teaching the Church is glorified, even as the moon is glorified by the light of the sun.\nV. The saints through faith subdued kingdoms, wrought righteousness.\nR. By the light of whose teaching the Church is glorified, even as the moon is glorified by the light of the sun."
+common-of-apostles:
+  - la: "R. Ecce ego mitto vos sicut oves in médio lupórum, dicit Dóminus:\n* Estóte ergo prudéntes sicut serpéntes, et símplices sicut colúmbæ.\nV. Dum lucem habétis, crédite in lucem, ut fílii lucis sitis.\nR. Estóte ergo prudéntes sicut serpéntes, et símplices sicut colúmbæ."
+    en: "R. Behold, I send you as sheep in the midst of wolves, said the Lord:\n* Be ye, therefore, wise as serpents and simple as doves.\nV. Whilst you have the light, believe in the light, that you may be the children of light.\nR. Be ye therefore wise as serpents and simple as doves."
+  - la: "R. Tóllite jugum meum super vos, dicit Dóminus, et díscite a me, quia mitis sum et húmilis corde:\n* Jugum enim meum suáve est, et onus meum leve.\nV. Et inveniétis réquiem animábus vestris.\nR. Jugum enim meum suáve est, et onus meum leve."
+    en: "R. Take up my yoke upon you, said the Lord, and learn of me, because I am meek, and humble of heart.\n* For my yoke is sweet and my burden light.\nV. And you shall find rest to your souls.\nR. For my yoke is sweet and my burden light."
+  - la: "R. Dum stetéritis ante reges et prǽsides, nolíte cogitáre quómodo aut quid loquámini:\n* Dábitur enim vobis in illa hora, quid loquámini.\nV. Non enim vos estis qui loquímini: sed Spíritus Patris vestri, qui lóquitur in vobis.\nR. Dábitur enim vobis in illa hora, quid loquámini."
+    en: "R. But when they shall deliver you up to the judges, take no thought how or what to speak:\n* for it shall be given you in that hour what to speak:\nV. For it is not you that speak, but the spirit of your Father that speaketh in you.\nR. For it shall be given you in that hour what to speak."
+  - la: "R. Vidi conjúnctos viros, habéntes spléndidas vestes, et Ángelus Dómini locútus est ad me, dicens:\n* Isti sunt viri sancti facti amíci Dei.\nV. Vidi Ángelum Dei fortem, volántem per médium cælum, voce magna clamántem et dicéntem.\nR. Isti sunt viri sancti facti amíci Dei."
+    en: "R. I saw men standing together, clad in shining raiment, and the Angel of the Lord spoke unto me, saying:\n* These men are holy, for they are the friends of God.\nV. I saw a strong Angel of God fly into the midst of heaven, saying with a loud voice:\nR. These men are holy, for they are the friends of God."
+  - la: "R. Beáti estis, cum maledíxerint vobis hómines, et persecúti vos fúerint, et díxerint omne malum advérsum vos, mentiéntes, propter me:\n* Gaudéte et exsultáte, quóniam merces vestra copiósa est in cælis.\nV. Cum vos óderint hómines, et cum separáverint vos, et exprobráverint, et ejécerint nomen vestrum tamquam malum propter Fílium hóminis.\nR. Gaudéte et exsultáte, quóniam merces vestra copiósa est in cælis."
+    en: "R. Blessed are ye when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for My sake;\n* Rejoice, and be exceeding glad, for great is your reward in heaven.\nV. When men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of Man's sake.\nR. Rejoice, and be exceeding glad, for great is your reward in heaven."
+  - la: "R. Isti sunt triumphatóres et amíci Dei, qui contemnéntes jussa príncipum, meruérunt prǽmia ætérna:\n* Modo coronántur, et accípiunt palmam.\nV. Isti sunt qui venérunt ex magna tribulatióne, et lavérunt stolas suas in sánguine Agni.\nR. Modo coronántur, et accípiunt palmam."
+    en: "R. These are they which have conquered, and are become the friends of God, who recked not of the commandments of princes, and earned the everlasting reward.\n* And now have they crowns on their heads, and palms in their hands.\nV. These are they which came out of great tribulation, and have washed their robes in the blood of the Lamb.\nR. And now have they crowns on their heads, and palms in their hands."
+  - la: "R. Isti sunt qui vivéntes in carne, plantavérunt Ecclésiam sánguine suo:\n* Cálicem Dómini bibérunt, et amíci Dei facti sunt.\nV. In omnem terram exívit sonus eórum, et in fines orbis terræ verba eórum.\nR. Cálicem Dómini bibérunt, et amíci Dei facti sunt."
+    en: "R. These are they who while yet they lived in the flesh, planted the Church in their own blood;\n* They drank of the Lord's cup, and became the friends of God.\nV. Their sound is gone out through all the earth, and their words to the ends of the world.\nR. They drank of the Lord's cup, and became the friends of God."
+  - la: "R. Isti sunt viri sancti, quos elégit Dóminus in caritáte non ficta, et dedit illis glóriam sempitérnam:\n* Quorum doctrína fulget Ecclésia, ut sole luna.\nV. Sancti per fidem vicérunt regna: operáti sunt justítiam.\nR. Quorum doctrína fulget Ecclésia, ut sole luna."
+    en: "R. These men are saints, whom the Lord hath chosen in love unfeigned, and hath given them glory everlasting. These are they\n* By the light of whose teaching the Church is glorified, even as the moon is glorified by the light of the sun.\nV. The saints through faith subdued kingdoms, wrought righteousness.\nR. By the light of whose teaching the Church is glorified, even as the moon is glorified by the light of the sun."
+common-of-several-confessors:
+  - la: "R. Justus germinábit sicut lílium:\n* Et florébit in ætérnum ante Dóminum.\nV. Plantátus in domo Dómini, in átriis domus Dei nostri.\nR. Et florébit in ætérnum ante Dóminum."
+    en: "R. The righteous shall grow as the lily;\n* Yea, he shall flourish in the presence of the Lord for ever.\nV. Those that be planted in the house of the Lord, shall flourish in the courts of the house of our God.\nR. Yea, he shall flourish in the presence of the Lord for ever."
+  - la: "R. Iste cognóvit justítiam, et vidit mirabília magna, et exorávit Altíssimum:\n* Et invéntus est in número Sanctórum.\nV. Iste est qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Et invéntus est in número Sanctórum."
+    en: "R. This is he which knew righteousness, and saw great wonders, and made his prayer unto the Most High;\n* And he is numbered among the Saints.\nV. This is he which loved not his life in this world, and is come unto an everlasting kingdom.\nR. And he is numbered among the Saints."
+  - la: "R. Honéstum fecit illum Dóminus, et custodívit eum ab inimícis, et a seductóribus tutávit illum:\n* Et dedit illi claritátem ætérnam.\nV. Justum dedúxit Dóminus per vias rectas, et osténdit illi regnum Dei.\nR. Et dedit illi claritátem ætérnam."
+    en: "R. The Lord made him honourable, and defended him from his enemies, and kept him safe from those that lay in wait for him;\n* And gave him perpetual glory.\nV. He went down with him into the pit, and left him not in bonds.\nR. And gave him perpetual glory."
+  - la: "R. Amávit eum Dóminus, et ornávit eum: stolam glóriæ índuit eum,\n* Et ad portas paradísi coronávit eum.\nV. Índuit eum Dóminus lorícam fídei, et ornávit eum.\nR. Et ad portas paradísi coronávit eum."
+    en: "R. The Lord loved him and beautified him; He clothed him with a robe of glory,\n* And crowned him at the gates of Paradise.\nV. The Lord hath put on him the breast-plate of faith, and hath adorned him.\nR. And crowned him at the gates of Paradise."
+  - la: "R. Iste homo perfécit ómnia quæ locútus est ei Deus, et dixit ad eum: Ingrédere in réquiem meam:\n* Quia te vidi justum coram me ex ómnibus géntibus.\nV. Iste est, qui contémpsit vitam mundi, et pervénit ad cæléstia regna.\nR. Quia te vidi justum coram me ex ómnibus géntibus."
+    en: "R. This is he which did according unto all that God commanded him; and God said unto him: Enter thou into My rest,\n* For thee have I seen righteous before Me among all people.\nV. This is he which loved not his life in this world, and is come unto an everlasting kingdom.\nR. For thee have I seen righteous before Me among all people."
+  - la: "R. Iste est qui ante Deum magnas virtútes operátus est, et de omni corde suo laudávit Dóminum:\n* Ipse intercédat pro peccátis ómnium populórum.\nV. Ecce homo sine queréla, verus Dei cultor, ábstinens se ab omni ópere malo, et pérmanens in innocéntia sua.\nR. Ipse intercédat pro peccátis ómnium populórum."
+    en: "R. This is he which wrought great wonders before God, and praised the Lord with all his heart.\n* May he pray for all people, that their sins may be forgiven unto them.\nV. Behold a man without blame, a worshipper of God in truth, keeping himself clean from every evil work, and abiding still in his innocency.\nR. May he pray for all people, that their sins may be forgiven unto them."
+common-of-several-martyrs:
+  - la: "R. Abstérget Deus omnem lácrimam ab óculis Sanctórum: et jam non erit ámplius neque luctus, neque clamor, sed nec ullus dolor:\n* Quóniam prióra transiérunt.\nV. Non esúrient, neque sítient ámplius, neque cadet super illos sol, neque ullus æstus.\nR. Quóniam prióra transiérunt."
+    en: "R. God shall wipe away all tears from the eyes of His Saints, and there shall be no more sorrow, there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain;\n* For the former things are passed away.\nV. They shall hunger no more, neither thirst any more, neither shall the sun light on them, nor any heat.\nR. For the former things are passed away."
+  - la: "R. Viri sancti gloriósum sánguinem fudérunt pro Dómino, amavérunt Christum in vita sua, imitáti sunt eum in morte sua:\n* Et ídeo corónas triumpháles meruérunt.\nV. Unus spíritus, et una fides erat in eis.\nR. Et ídeo corónas triumpháles meruérunt."
+    en: "R. These men are holy, who have gloriously shed their blood for the Lord's sake, yea, who loved Christ in their lives, and were made like unto Him in their flesh,\n* And therefore they have earned crowns of victory.\nV. One spirit, and one faith was in them.\nR. And therefore they have earned crowns of victory."
+  - la: "R. Tradidérunt córpora sua propter Deum ad supplícia:\n* Et meruérunt habére corónas perpétuas.\nV. Isti sunt qui venérunt ex magna tribulatióne, et lavérunt stolas suas in sánguine Agni.\nR. Et meruérunt habére corónas perpétuas."
+    en: "R. They gave their bodies for God’s sake to death\n* And gained the everlasting crown.\nV. These are they which came out of great tribulation, and have washed their robes in the Blood of the Lamb.\nR. And gained the everlasting crown."
+  - la: "R. Sancti tui, Dómine, mirábile consecúti sunt iter, serviéntes præcéptis tuis, ut inveniréntur illǽsi in aquis válidis:\n* Terra appáruit árida: et in Mari Rubro via sine impediménto.\nV. Quóniam percússit petram, et fluxérunt aquæ, et torréntes inundavérunt.\nR. Terra appáruit árida: et in Mari Rubro via sine impediménto."
+    en: "R. thy Saints, O Lord, have passed a wonderful way, serving thy commandments, that they might be found without hurt in the midst of the mighty waters.\n* Dry land appeared, and, out of the Red Sea, a way without impediment.\nV. He smote the rock, and the waters gushed out, and the streams overflowed.\nR. Dry land appeared, and, out of the Red Sea, a way without impediment."
+  - la: "R. Vérbera carníficum non timuérunt Sancti Dei, moriéntes pro Christi nómine:\n* Ut herédes fíerent in domo Dómini.\nV. Tradidérunt córpora sua propter Deum ad supplícia.\nR. Ut herédes fíerent in domo Dómini."
+    en: "R. The Saints of God shrank not from the stripes of the executioners, but died for Christ's Name's sake\n* That they might be made joint-heirs in the house of the Lord.\nV. They gave their bodies for God's sake to death.\nR. That they might be made joint-heirs in the house of the Lord."
+  - la: "R. Tamquam aurum in fornáce probávit eléctos Dóminus, et quasi holocáusti hóstiam accépit illos: et in témpore erit respéctus illórum:\n* Quóniam donum et pax est eléctis Dei.\nV. Qui confídunt in illum, intélligent veritátem, et fidéles in dilectióne acquiéscent illi.\nR. Quóniam donum et pax est eléctis Dei."
+    en: "R. As gold in the furnace hath the Lord tried His chosen ones, and received them as a burnt-offering, and yet a while, and they shall be regarded;\n* For the grace of God, and His peace, are with His chosen.\nV. They that put their trust in Him shall understand the truth and such as be faithful in love shall abide with Him.\nR. For the grace of God, and His peace, are with His chosen."
+  - la: "R. Propter testaméntum Dómini, et leges patérnas, Sancti Dei perstitérunt in amóre fraternitátis:\n* Quia unus fuit semper spíritus in eis, et una fides.\nV. Ecce quam bonum et quam jucúndum habitáre fratres in unum.\nR. Quia unus fuit semper spíritus in eis, et una fides."
+    en: "R. Because of the covenant of the Lord, and the laws of their fathers, the Saints of God abode in brotherly love,\n* For one spirit and one faith was ever in them.\nV. Behold how good and how pleasant it is for brethren to dwell together in unity.\nR. For one spirit and one faith was ever in them."
+  - la: "R. Sancti mei, qui in carne pósiti, certámen habuístis:\n* Mercédem labóris ego reddam vobis.\nV. Veníte benedícti Patris mei, percípite regnum.\nR. Mercédem labóris ego reddam vobis."
+    en: "R. O ye My Saints, who, being in the flesh, didst have striving\n* I will render unto you a reward of your labours.\nV. Come, ye blessed of My Father, inherit the kingdom\nR. I will render unto you a reward of your labours."
+common-of-several-women-martyrs:
+  - la: "R. Fallax grátia, et vana est pulchritúdo:\n* Múlier timens Dóminum, ipsa laudábitur.\nV. Date ei de fructu mánuum suárum, et laudent eam in portis ópera ejus.\nR. Múlier timens Dóminum, ipsa laudábitur."
+    en: "R. Favour is deceitful, and beauty is vain\n* A woman that feareth God she shall be praised.\nV. Give her of the fruit of her hands, and let her own works praise her in the gates.\nR. A woman that feareth God she shall be praised."
+  - la: "R. Os suum apéruit sapiéntiæ, et lex cleméntiæ in lingua ejus: considerávit sémitas domus suæ,\n* Et panem otiósa non comédit.\nV. Gustávit et vidit quia bona est negotiátio ejus: non exstinguétur in nocte lucérna ejus.\nR. Et panem otiósa non comédit."
+    en: "R. She openeth her mouth with wisdom, and in her tongue is the law of kindness. She looketh well to the ways of her household\n* And eateth not the bread of idleness.\nV. She tasteth and perceiveth that her merchandise is good. Her candle goeth not out by night.\nR. And she eateth not the bread of idleness."
+  - la: "R. Regnum mundi et omnem ornátum sǽculi contémpsi, propter amórem Dómini mei Jesu Christi:\n* Quem vidi, quem amávi, in quem crédidi, quem diléxi.\nV. Eructávit cor meum verbum bonum: dico ego ópera mea Regi.\nR. Quem vidi, quem amávi, in quem crédidi, quem diléxi."
+    en: "R. The kingdom of this world and all the beauty of life I have esteemed as nothing, for the excellency of the love of Jesus Christ my Lord\n* Whom, having seen, I loved Whom, having believed, I longed after.\nV. My heart is overflowing with a good matter I speak of my works unto the King.\nR. Whom, having seen, I loved Whom, having believed, I longed after."
+common-of-the-bvm:
+  - la: "R. Sancta et immaculáta virgínitas, quibus te láudibus éfferam, néscio:\n* Quia quem cæli cápere non póterant, tuo grémio contulísti.\nV. Benedícta tu in muliéribus, et benedíctus fructus ventris tui.\nR. Quia quem cæli cápere non póterant, tuo grémio contulisti."
+    en: "R. O how holy and how spotless is thy virginity; I am too dull to praise thee:\n* For thou hast borne in thy breast Him Whom the heavens cannot contain.\nV. Blessed art thou among women, and blessed is the fruit of thy womb.\nR. For thou hast borne in thy breast Him Whom the heavens cannot contain."
+  - la: "R. Congratulámini mihi, omnes qui dilígitis Dóminum: quia cum essem párvula, plácui Altíssimo,\n* Et de meis viscéribus génui Deum et hóminem.\nV. Beátam me dicent omnes generatiónes, quia ancíllam húmilem respéxit Deus.\nR. Et de meis viscéribus génui Deum et hóminem."
+    en: "R. Rejoice with me, all ye that love the Lord, for while I was yet a little one, I pleased the Most High.\n* And I have brought forth from my bowels God and man.\nV. All generations shall call me blessed, since the Lord hath regarded the lowliness of his handmaiden.\nR. And I have brought forth from my bowels God and man."
+  - la: "R. Beáta es, Virgo María, quæ Dóminum portásti, Creatórem mundi:\n* Genuísti qui te fecit, et in ætérnum pérmanes Virgo.\nV. Ave, María, grátia plena; Dóminus tecum.\nR. Genuísti qui te fecit, et in ætérnum pérmanes Virgo."
+    en: "R. Blessed art thou, O Virgin Mary, who hast carried the Lord, the Maker of the world.\n* Thou hast borne Him Who created thee, and thou abidest a virgin for ever.\nV. Hail, Mary, full of grace. the Lord is with thee.\nR. Thou hast borne Him Who created thee, and thou abidest a virgin for ever."
+  - la: "R. Sicut cedrus exaltáta sum in Líbano, et sicut cypréssus in monte Sion: quasi myrrha elécta,\n* Dedi suavitátem odóris.\nV. Et sicut cinnamómum et bálsamum aromatízans.\nR. Dedi suavitátem odóris."
+    en: "R. I was exalted like a cedar in Lebanon, and as a cypress-tree upon Mount Zion. Like the best myrrh\n* I yielded a pleasant odour.\nV. Like cinnamon and sweet balsam.\nR. I yielded a pleasant odour."
+  - la: "R. Quæ est ista quæ procéssit sicut sol, et formósa tamquam Jerúsalem?\n* Vidérunt eam fíliæ Sion, et beátam dixérunt, et regínæ laudavérunt eam.\nV. Et sicut dies verni circúmdabant eam flores rosárum et lília convállium.\nR. Vidérunt eam fíliæ Sion, et beátam dixérunt, et regínæ laudavérunt eam."
+    en: "R. Who is this that cometh up like the sun? This, comely as Jerusalem?\n* The daughters of Zion saw her, and called her blessed: the queens also, and they praised her.\nV. And about her it was as the flower of roses in the spring of the year, and lilies of the valleys.\nR. The daughters of Zion saw her, and called her blessed the queens also, and they praised her."
+  - la: "R. Ornátam monílibus fíliam Jerúsalem Dóminus concupívit:\n* Et vidéntes eam fíliæ Sion, beatíssimam prædicavérunt, dicéntes: * Unguéntum effúsum nomen tuum.\nV. Astitit regína a dextris tuis in vestítu deauráto, circúmdata varietáte.\nR. Et vidéntes eam fíliæ Sion, beatíssimam prædicavérunt, dicéntes:"
+    en: "R. When the Lord beheld the daughter of Jerusalem adorned with her jewels, He greatly desired her beauty\n* And when the daughters of Zion saw her, they cried out that she was most blessed, saying thy name is as ointment poured forth.\nV. Upon thy right hand did stand the Queen in a vesture of gold wrought about with diverse colours.\nR. And when the daughters of Zion saw her, they cried out that she was most blessed, saying:"
+  - la: "R. Felix namque es, sacra Virgo María, et omni laude digníssima:\n* Quia ex te ortus est sol justítiæ, Christus, Deus noster.\nV. Ora pro pópulo, intérveni pro clero, intercéde pro devóto femíneo sexu: séntiant omnes tuum juvámen, quicúmque célebrant tuam sanctam festivitátem.\nR. Quia ex te ortus est sol justítiæ, Christus, Deus noster."
+    en: "R. O Holy Virgin Mary, happy indeed art thou, and right worthy of all praise\n* For out of thee rose the Sun of righteousness, even Christ our God.\nV. Pray for the people, plead for the clergy, make intercession for all women vowed to God. May all that are keeping this thine holy Feast day feel the might of thine assistance.\nR. For out of thee rose the Sun of righteousness, even Christ our God."
+  - la: "R. Beátam me dicent omnes generatiónes,\n* Quia fecit mihi Dóminus magna qui potens est, et sanctum nomen ejus.\nV. Et misericórdia ejus a progénie in progénies timéntibus eum.\nR. Quia fecit mihi Dóminus magna qui potens est, et sanctum nomen ejus."
+    en: "R. All generations shall call me blessed.\n* For He that is mighty, even the Lord, hath done to me great things; and Holy is His Name.\nV. And his mercy is on them that fear Him, from generation to generation.\nR. He that is mighty, even the Lord, hath done to me great things; and Holy is His Name."

src/data/propers/common/lauds-hymn-lent-doxology-per-annum.yml

@@ -1,7 +1,8 @@
+# Live-verified 2026-09-04 — see lauds-hymn-lent.yml's own header.
 id: lauds-hymn-lent-doxology-per-annum
 text:
   la: "Te rerum univérsitas,\nClemens, adóret, Trínitas,\nEt nos novi per véniam,\nNovum canámus cánticum.\nAmen."
   en: "May heaven and earth aloud proclaim\nThe Trinity's almighty fame;\nAnd we, restored to grace, rejoice\nIn newness both of heart and voice.\nAmen."
 status:
-  la: draft
-  en: draft
+  la: verified
+  en: verified

src/data/propers/common/lauds-hymn-lent.yml

@@ -1,8 +1,10 @@
 # Sourced from Divinum Officium's Monastic block ("[HymnusM Quad
 # Laudes]", Psalterium/Special/Major Special.txt) — full separate
 # Monastic text ("Jam Christe sol justítiæ"), not a substitution against
-# the Roman "O sol salútis, íntimis". Not live-query-verified (see
-# TODO.md).
+# the Roman "O sol salútis, íntimis". Live-verified 2026-09-04 (already
+# seen live against a Lenten Ember Saturday, 2026-02-28, while checking
+# lauds-hymn-saturday.yml's own real content earlier the same session —
+# byte-identical).
 id: lauds-hymn-lent
 text:
   la: |
@@ -46,5 +48,5 @@ text:
     May we of their indulgence share,
     And bless the God that grants our prayer.
 status:
-  la: draft
-  en: draft
+  la: verified
+  en: verified

src/data/propers/common/lauds-suffrage-paschale.yml

@@ -0,0 +1,29 @@
+# Throughout Paschaltide (Eastertide/Ascensiontide/Pentecost), the whole
+# ordinary 5-suffrage set (Cross/BVM/Joseph/Apostles/Peace) collapses into
+# this single alleluia-form "Suffragium Paschale" instead — live-verified
+# against Divinum Officium (Monastic Tridentinum 1617 and Tridentine 1906,
+# byte-identical between the two tracks), Lauds live query, 2026-04-20 (a
+# plain Eastertide feria). Distinct antiphon from Vespers' own
+# (vespers-suffrage-paschale.yml, "Crucem sanctam súbiit..."); the
+# versicle/response and collect are shared between both hours.
+id: lauds-suffrage-paschale
+text:
+  la: |
+    Ant. Crucifíxus surréxit a mórtuis, et redémit nos, allelúja, allelúja.
+    V. Dícite in natiónibus, allelúja.
+    R. Quia Dóminus regnávit a ligno, allelúja.
+    Orémus.
+    Deus qui pro nobis Fílium tuum Crucis patíbulum subíre voluísti, ut inimíci a nobis expélleres potestátem: concéde nobis fámulis tuis; ut resurrectiónis grátiam consequámur.
+    Per eúmdem Dóminum nostrum Jesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
+    R. Amen.
+  en: |
+    Ant. He that was crucified is risen from the dead, and hath redeemed us. Alleluia, alleluia.
+    V. Say among the heathen, alleluia.
+    R. That the Lord reigneth from the tree, alleluia.
+    Let us pray.
+    O God, who didst send thy Son to suffer death for us upon the Cross, that thou mightest deliver us from the power of the enemy: grant unto us thy servants to be made partakers of his Resurrection.
+    Through the same Jesus Christ, thy Son, Our Lord, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end.
+    R. Amen.
+status:
+  la: verified
+  en: verified

src/data/propers/common/vespers-capitulum-lent.yml

@@ -1,6 +1,6 @@
 # Sourced from Divinum Officium's Monastic block ("[Quad Vespera_]",
-# Psalterium/Special/Major Special.txt). Not live-query-verified (see
-# TODO.md) — read directly from source.
+# Psalterium/Special/Major Special.txt). Live-verified 2026-09-04 against
+# a plain Lenten Wednesday (2026-03-04).
 id: vespers-capitulum-lent
 text:
   la: "Inter vestíbulum et altáre plorábunt sacerdótes, minístri Dómini, et dicent: Parce, Dómine, parce pópulo tuo: et ne des hereditátem tuam in oppróbrium, ut dominéntur eis natiónes."
@@ -9,5 +9,5 @@ citation:
   la: "Joel 2:17"
   en: "Joel 2:17"
 status:
-  la: draft
-  en: draft
+  la: verified
+  en: verified

src/data/propers/common/vespers-hymn-lent-doxology-per-annum.yml

@@ -1,7 +1,9 @@
+# Live-verified 2026-09-04 against a plain Lenten Wednesday (2026-03-04)
+# — same text as matins-hymn-lent.yml's own baked-in closing stanza.
 id: vespers-hymn-lent-doxology-per-annum
 text:
   la: "Præsta, beáta Trínitas,\nConcéde, simplex Únitas;\nUt fructuósa sint tuis\nJejuniórum múnera.\nAmen."
   en: "We pray thee, Holy Trinity,\nOne God, unchanging Unity,\nThat we from this our abstinence\nMay reap the fruits of penitence.\nAmen."
 status:
-  la: draft
-  en: draft
+  la: verified
+  en: verified

src/data/propers/common/vespers-hymn-lent.yml

@@ -2,8 +2,9 @@
 # Vespera]", Psalterium/Special/Major Special.txt): two substitutions
 # against the base "[Hymnus Quad Vespera]" text — a word-order swap in
 # stanza 3 ("Ad nóminis laudem tui" -> "Ad laudem tui nóminis") and a full
-# replacement of stanza 4 — applied by hand here. Not live-query-verified
-# (see TODO.md). English has no separate Monastic variant in the source.
+# replacement of stanza 4 — applied by hand here. Live-verified 2026-09-04
+# against a plain Lenten Wednesday (2026-03-04), including the Monastic
+# swap. English has no separate Monastic variant in the source.
 id: vespers-hymn-lent
 text:
   la: |
@@ -47,5 +48,5 @@ text:
     That fasting inward secretly
     The soul may purely dwell with thee.
 status:
-  la: draft
-  en: draft
+  la: verified
+  en: verified

src/data/propers/common/vespers-responsory-lent.yml

@@ -1,6 +1,6 @@
 # Sourced from Divinum Officium's Monastic block ("[Responsory Quad
-# Vespera]", Psalterium/Special/Major Special.txt). Not
-# live-query-verified (see TODO.md) — read directly from source.
+# Vespera]", Psalterium/Special/Major Special.txt). Live-verified
+# 2026-09-04 against a plain Lenten Wednesday (2026-03-04).
 id: vespers-responsory-lent
 text:
   la: |
@@ -18,5 +18,5 @@ text:
     V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
     R. He will overshadow * thee with his shoulders.
 status:
-  la: draft
-  en: draft
+  la: verified
+  en: verified

src/data/propers/common/vespers-suffrage-paschale.yml

@@ -0,0 +1,30 @@
+# Vespers' own antiphon for the same "Suffragium Paschale" substitution
+# described in lauds-suffrage-paschale.yml's own header — shares that
+# file's versicle/response and collect, but its own distinct antiphon
+# ("Crucem sanctam súbiit..."), live-verified against Divinum Officium
+# (Monastic Tridentinum 1617), Vespers live query, 2026-04-20 (a plain
+# Eastertide feria). English antiphon translation is this project's own
+# (the reference engine's own English-language render leaves this
+# particular antiphon untranslated, Latin-only) — status left `draft`
+# for the English text specifically pending a better-sourced translation.
+id: vespers-suffrage-paschale
+text:
+  la: |
+    Ant. Crucem sanctam súbiit, qui inférnum confrégit; accínctus est poténtia, surréxit die tértia, allelúja.
+    V. Dícite in natiónibus, allelúja.
+    R. Quia Dóminus regnávit a ligno, allelúja.
+    Orémus.
+    Deus qui pro nobis Fílium tuum Crucis patíbulum subíre voluísti, ut inimíci a nobis expélleres potestátem: concéde nobis fámulis tuis; ut resurrectiónis grátiam consequámur.
+    Per eúmdem Dóminum nostrum Jesum Christum Fílium tuum, qui tecum vivit et regnat in unitáte Spíritus Sancti, Deus, per ómnia sǽcula sæculórum.
+    R. Amen.
+  en: |
+    Ant. He bore the holy Cross, who broke the gates of hell; he was girded with power, and rose again on the third day, alleluia.
+    V. Say among the heathen, alleluia.
+    R. That the Lord reigneth from the tree, alleluia.
+    Let us pray.
+    O God, who didst send thy Son to suffer death for us upon the Cross, that thou mightest deliver us from the power of the enemy: grant unto us thy servants to be made partakers of his Resurrection.
+    Through the same Jesus Christ, thy Son, Our Lord, Who liveth and reigneth with thee in the unity of the Holy Ghost, God, world without end.
+    R. Amen.
+status:
+  la: verified
+  en: draft

src/data/propers/common/vespers-versicle-lent.yml

@@ -2,8 +2,8 @@
 # Officium's Monastic block ("[Quad Versum 3]", Psalterium/Special/Major
 # Special.txt) — "[Quad Versum 2]" (Lauds' own) is a bare alias to this
 # same text, so Lauds and Vespers share it here too (see
-# lauds-versicle-lent.yml). Not live-query-verified (see TODO.md) — read
-# directly from source.
+# lauds-versicle-lent.yml). Live-verified 2026-09-04 against a plain
+# Lenten Wednesday (2026-03-04).
 id: vespers-versicle-lent
 text:
   la: |
@@ -13,5 +13,5 @@ text:
     V. God hath given His Angels charge over thee.
     R. To keep thee in all thy ways.
 status:
-  la: draft
-  en: draft
+  la: verified
+  en: verified

src/data/propers/nocturn-readings/all-saints-of-the-benedictine-order.yml

@@ -14,11 +14,15 @@
 # Latin source ("exsultࢱtio") silently corrected to "exsultátio" in
 # transcription.
 # Nocturn 3: Lectio9's Gospel citation (Matt 19:27-29) is a bare
-# incipit ("Et réliqua") with no full pericope text given, so — per
-# the pre-1955 pass's convention of not transcribing bare incipits —
-# only the homily portion is authored (not marked isGospel), combined
-# with Lectio10-12 as one continuous excerpt of St. Bernard's own
-# sermon on St. Benedict. No responsory given for either reading.
+# incipit ("Et réliqua") in this saint's own file, so the homily
+# portion (combined with Lectio10-12 as one continuous excerpt of St.
+# Bernard's own sermon on St. Benedict) was originally authored alone.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — the citation
+# resolves (via the Rule's Common of Several Confessors, `@Commune/
+# C5b`, the same Common this feast's own Nocturn 1 falls back to) to
+# horas/Latin/Commune/C5b.txt's own [Evangelium], not guessed at.
 id: all-saints-of-the-benedictine-order
 readings:
   - nocturn: 2
@@ -89,6 +93,26 @@ readings:
         the incorruption given us by holy baptism.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 19:27-29", en: "Matt 19:27-29" }
+    text:
+      la: >-
+        In illo témpore: Dixit Petrus ad Jesum: Ecce, nos relíquimus ómnia, et secúti sumus te:
+        quid ergo erit nobis? Jesus autem dixit illis: Amen, dico vobis, quod vos, qui secúti
+        estis me, in regeneratióne, cum séderit Fílius hóminis in sede majestátis suæ, sedébitis
+        et vos super sedes duódecim, judicántes duódecim tribus Israël. Et omnis, qui relíquerit
+        domum, vel fratres, aut soróres, aut patrem, aut matrem, aut uxórem, aut fílios, aut
+        agros, propter nomen meum, céntuplum accípiet, et vitam ætérnam possidébit.
+      en: >-
+        At that time, Peter said to Jesus, "Behold, we have left all and followed You; what then
+        shall we have?" And Jesus said to them, "Amen I say to you that you who have followed Me,
+        in the regeneration when the Son of Man shall sit on the throne of His glory, shall also
+        sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left
+        house, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for
+        My name's sake, shall receive a hundredfold, and shall possess life everlasting."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Bernard of Clairvaux, Abbot, Sermon on St. Benedict (on Matt 19:27-29)"

src/data/propers/nocturn-readings/all-saints.yml

@@ -7,6 +7,12 @@
 # Lectio4-6 combined into one reading, one continuous excerpt of the
 # Venerable Bede's sermon. No responsory given in the source for these
 # lessons.
+#
+# Checked 2026-09-05 for a missing Gospel pairing: this Bede sermon is
+# genuinely Nocturn 2, not Gospel-tied. This feast's real Nocturn 3
+# (Lectio7-9, unauthored here) is a different homily entirely -- St.
+# Augustine on Matt 5:1-12 (the Beatitudes) -- confirmed via
+# horas/Latin/Sancti/11-01.txt directly. No pairing added.
 id: all-saints
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/annunciation.yml

@@ -6,8 +6,15 @@
 # Nocturn 2: Lectio4-6 combined into one reading, Pope St. Leo the
 # Great's sermon.
 # Nocturn 3: Lectio7's Gospel citation (Luke 1:26-38) is a bare incipit
-# ("Et réliqua"), so only the homily is authored (not marked isGospel),
-# St. Ambrose's homily (Lectio7's homily + Lectio8-9 combined).
+# ("Et réliqua"), so only the homily was originally authored (not marked
+# isGospel), St. Ambrose's homily (Lectio7's homily + Lectio8-9 combined).
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — this feast's own
+# [Evangelium] redirects `@Commune/C10a`, which itself redirects
+# `@Tempora/Adv3-3` (Advent Ember Wednesday's Mass Gospel), sourced from
+# missa/Latin/Tempora/Adv3-3.txt, English/Tempora/Adv3-3.txt, not
+# guessed at.
 id: annunciation
 readings:
   - nocturn: 2
@@ -76,6 +83,44 @@ readings:
         suffering; and the Immortal laid Himself under the laws of death.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 1:26-38", en: "Luke 1:26-38" }
+    text:
+      la: >-
+        In illo témpore: Missus est Angelus Gábriel a Deo in civitátem Galilǽæ, cui nomen
+        Názareth, ad Vírginem desponsátam viro, cui nomen erat Joseph, de domo David, et nomen
+        Vírginis María. Et ingréssus Angelus ad eam, dixit: Ave, grátia plena; Dóminus tecum:
+        benedícta tu in muliéribus. Quæ cum audísset, turbáta est in sermóne ejus: et cogitábat,
+        qualis esset ista salutátio. Et ait Angelus ei: Ne tímeas, María, invenísti enim grátiam
+        apud Deum: ecce, concípies in útero, et páries fílium, et vocábis nomen ejus Jesum. Hic
+        erit magnus, et Fílius Altíssimi vocábitur, et dabit illi Dóminus Deus sedem David, patris
+        ejus: et regnábit in domo Jacob in ætérnum, et regni ejus non erit finis. Dixit autem
+        María ad Angelum: Quómodo fiet istud, quóniam virum non cognósco? Et respóndens Angelus,
+        dixit ei: Spíritus Sanctus supervéniet in te, et virtus Altíssimi obumbrábit tibi. Ideóque
+        et quod nascétur ex te Sanctum, vocábitur Fílius Dei. Et ecce, Elísabeth, cognáta tua, et
+        ipsa concépit fílium in senectúte sua: et hic mensis sextus est illi, quæ vocátur stérilis:
+        quia non erit impossíbile apud Deum omne verbum. Dixit autem María: Ecce ancílla Dómini,
+        fiat mihi secúndum verbum tuum.
+      en: >-
+        At that time, the angel Gabriel was sent from God to a town of Galilee called Nazareth,
+        to a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name
+        was Mary. And when the angel had come to her, he said, "Hail, full of grace, the Lord is
+        with you. Blessed are you among women." When she had heard him she was troubled at his
+        word, and kept pondering what manner of greeting this might be. And the angel said to her,
+        "Do not be afraid, Mary, for you have found grace with God. Behold, you shall conceive in
+        your womb and shall bring forth a son; and you shall call His name Jesus. He shall be
+        great, and shall be called the Son of the most High; and the Lord God will give Him the
+        throne of David His father, and He shall be king over the house of Jacob forever; and of
+        His kingdom there shall be no end." But Mary said to the angel, "How shall this happen,
+        since I do not know man?" And the angel answered and said to her, "The Holy Spirit shall
+        come upon you, and the power of the Most High shall overshadow you, and therefore the Holy
+        One to be born shall be called the Son of God. And, behold, Elizabeth your kinswoman also
+        has conceived a son in her old age, and she who was called barren is now in her sixth
+        month; for nothing shall be impossible with God." But Mary said: "Behold the handmaid of
+        the Lord; be it done to me according to your word."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Ambrose, Commentary on Luke, Book II (on Luke 1:26-38)"

src/data/propers/nocturn-readings/apparition-of-the-immaculate-bvm.yml

@@ -8,9 +8,15 @@
 # Nocturn 2: Lectio4-6 combined into one reading — the Bernadette
 # apparition narrative, one continuous piece.
 # Nocturn 3: Lectio7's Gospel citation (Luke 1:26-28) is a bare incipit
-# ("Et réliqua"), so only the homily is authored (not marked isGospel),
-# St. Bernard of Clairvaux's homily (Lectio7's homily + Lectio8-9
-# combined).
+# ("Et réliqua"), so only the homily was originally authored (not marked
+# isGospel), St. Bernard of Clairvaux's homily (Lectio7's homily +
+# Lectio8-9 combined).
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — sourced from
+# Sancti/12-08.txt's own [Evangelium] (the Immaculate Conception's own
+# Mass Gospel, this Octave day's `vide Sancti/12-08` Rule pulling its
+# content wholesale, per that file's own comment above), not guessed at.
 id: apparition-of-the-immaculate-bvm
 readings:
   - nocturn: 2
@@ -118,6 +124,22 @@ readings:
         supreme Pontiff Pius the tenth extended the same feast to the universal Church.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 1:26-28", en: "Luke 1:26-28" }
+    text:
+      la: >-
+        In illo témpore: Missus est Angelus Gábriël a Deo in civitátem Galilææ, cui nomen
+        Názareth, ad Vírginem desponsátam viro, cui nomen erat Joseph, de domo David, et nomen
+        Vírginis María. Et ingréssus Angelus ad eam, dixit: Ave, grátia plena; Dóminus tecum:
+        benedícta tu in muliéribus.
+      en: >-
+        At that time, the angel Gabriel was sent from God to a town of Galilee called Nazareth,
+        to a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name
+        was Mary. And when the angel came to her, he said, "Hail, full of grace, the Lord is with
+        you. Blessed are you among women."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Bernard of Clairvaux, Homily 2 on the text \"Missus est\" (on Luke 1:26-28)"

src/data/propers/nocturn-readings/assumption.yml

@@ -15,11 +15,18 @@
 # Martha-and-Mary pericope as `st-martha.yml`'s own Nocturn 3, read
 # here for its traditional allegorical link to Mary's "better part")
 # is a bare incipit ("Et réliqua") with no full pericope text given,
-# so — per the pre-1955 pass's convention of not transcribing bare
-# incipits — only the homily portion is authored (not marked
+# so only the homily portion was originally authored (not marked
 # isGospel), combined with Lectio8-9 as one continuous excerpt of St.
 # Augustine's own (different) sermon on the same passage. No
 # responsory given for either reading.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — sourced from
+# Sancti/07-29.txt's own [Evangelium] (St. Martha's own Mass Gospel,
+# this feast's own `@Sancti/08-15t` -> `@SanctiM/08-15t` chain resolving
+# back to `@Sancti/08-15t`, which itself in turn shares this same
+# Nocturn 3 Gospel — cross-checked against `st-martha.yml`'s own
+# citation), not guessed at.
 id: assumption
 readings:
   - nocturn: 2
@@ -87,6 +94,28 @@ readings:
         with Him?
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 10:38-42", en: "Luke 10:38-42" }
+    text:
+      la: >-
+        In illo témpore: Intrávit Jesus in quoddam castéllum: et múlier quædam, Martha nómine,
+        excépit illum in domum suam et huic erat soror nómine María quæ étiam sedens secus pedes
+        Dómini audiébat verbum illíus. Martha autem satagébat circa frequens ministérium quæ
+        stetit, et ait: Dómine non est tibi curæ quod soror mea relíquit me solam ministráre dic
+        ergo illi ut me adjúvet et respóndens dixit illi Dóminus: Martha, Martha, sollícita es, et
+        turbáris erga plúrima: porro unum est necessárium. María óptimam partem elégit, quæ non
+        auferétur ab ea.
+      en: >-
+        At that time, Jesus entered a certain village; and a woman named Martha welcomed Him to
+        her house. And she had a sister called Mary, who also seated herself at the Lord's feet,
+        and listened to His word. But Martha was busy about much serving. And she came up and
+        said, "Lord, is it not concern of Yours that my sister has left me to serve alone? Tell
+        her therefore to help me." But the Lord answered and said to her, "Martha, Martha, you
+        are anxious and troubled about many things; and yet only one thing is needful. Mary has
+        chosen the best part, and it will not be taken away from her."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Augustine, Bishop of Hippo, Sermon 27 on the Words of the Lord (on Luke 10:38-42)"

src/data/propers/nocturn-readings/chair-of-st-peter-at-antioch.yml

@@ -11,11 +11,15 @@
 # Nocturn 2: Lectio4-6 (St. Augustine's sermon on the feast) combined
 # into one reading, one continuous excerpt.
 # Nocturn 3: Lectio7's Gospel citation (Matt 16:13-19) is a bare
-# incipit ("Et réliqua") with no full pericope text given, so — per the
-# pre-1955 pass's convention of not transcribing bare incipits — only
-# the homily portion is authored (not marked isGospel), combined with
-# Lectio8-9 as one continuous excerpt of Pope St. Leo's sermon. No
-# responsory given for either.
+# incipit ("Et réliqua") with no full pericope text given, so only the
+# homily portion was originally authored (not marked isGospel), combined
+# with Lectio8-9 as one continuous excerpt of Pope St. Leo's sermon.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — this feast's own
+# [Evangelium] redirects `@Commune/Coronatio`, sourced from
+# missa/Latin/Commune/Coronatio.txt, English/Commune/Coronatio.txt, not
+# guessed at.
 id: chair-of-st-peter-at-antioch
 readings:
   - nocturn: 2
@@ -69,6 +73,35 @@ readings:
         body had any longer any need of bodily refreshment.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 16:13-19", en: "Matt 16:13-19" }
+    text:
+      la: >-
+        In illo témpore: Venit Jesus in partes Cæsaréæ Philíppi, et interrogábat discípulos suos,
+        dicens: Quem dicunt hómines esse Fílium hóminis? At illi dixérunt: Alii Joánnem
+        Baptístam, alii autem Elíam, álii vero Jeremíam, aut unum ex prophétis. Dicit illis
+        Jesus: Vos autem quem me esse dícitis? Respóndens Simon Petrus, dixit: Tu es Christus,
+        Fílius Dei vivi. Respóndens autem Jesus, dixit ei: Beátus es, Simon Bar Jona: quia caro
+        et sanguis non revelávit tibi, sed Pater meus, qui in cœlis est. Et ego dico tibi, quia
+        tu es Petrus, et super hanc petram ædificábo Ecclésiam meam, et portæ ínferi non
+        prævalébunt advérsus eam. Et tibi dabo claves regni cœlórum. Et quodcúmque ligáveris
+        super terram, erit ligátum et in cœlis: et quodcúmque sólveris super terram, erit
+        solútum et in cœlis.
+      en: >-
+        At that time, Jesus came into the quarters of Caesarea Philippi: and he asked his
+        disciples, saying, "Whom do men say that the Son of man is?" But they said, "Some John
+        the Baptist, and other some Elias, and others Jeremias, or one of the prophets." Jesus
+        saith to them, "But whom do you say that I am?" Simon Peter answered and said, "Thou art
+        Christ, the Son of the living God." And Jesus answering, said to him, "Blessed art thou,
+        Simon Bar-Jona: because flesh and blood hath not revealed it to thee, but my Father who
+        is in heaven. And I say to thee, that thou art Peter; and upon this rock I will build My
+        Church, and the gates of hell shall not prevail against it. And I will give to thee the
+        keys of the kingdom of heaven. And whatsoever thou shalt bind upon earth, it shall be
+        bound also in heaven: and whatsoever thou shalt loose upon earth, it shall be loosed also
+        in heaven."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "Pope St. Leo the Great, Sermon 3, on the Anniversary of his own Election (on Matt 16:13-19)"

src/data/propers/nocturn-readings/circumcision.yml

@@ -5,10 +5,18 @@
 # (this feast's own [Rule] reuses Christmas's own backbone, "ex
 # Sancti/12-25" — this is that same sermon), combined into one reading
 # per this project's own condensed-Matins convention (see nearby
-# immaculate-heart-of-mary.yml). Nocturn 3: the Gospel citation ends
-# "Et réliqua"/"And so on" with no full pericope given — per the
-# bare-incipit convention, only the homily (Lectio7-9, St. Ambrose) is
-# authored, isGospel: false, no citation field.
+# immaculate-heart-of-mary.yml). Nocturn 3: Lectio7-9, St. Ambrose's
+# homily on the Circumcision itself.
+#
+# Update (2026-09-05): the Gospel pericope itself (Luke 2:21, this
+# feast's own Gospel — the whole verse; the reference's own "Et réliqua"
+# bare incipit is not a truncation here, the Missale's own full
+# [Evangelium] text for this same pericope is exactly this one sentence)
+# is now authored too (isGospel: true, immediately before the homily) —
+# sourced from missa/Latin/Tempora/Nat2-0.txt (the Circumcision Mass's
+# own [Evangelium] redirects here) and its English parallel, not guessed
+# at. The same text is reused verbatim by holy-name-of-jesus.yml (Jan
+# 2), whose own Nocturn 3 Gospel is this identical pericope.
 id: circumcision
 readings:
   - nocturn: 2
@@ -91,6 +99,18 @@ readings:
         God and Man, he is not two, but One Christ.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 2:21", en: "Luke 2:21" }
+    text:
+      la: >-
+        In illo témpore: Postquam consummáti sunt dies octo, ut circumciderétur Puer: vocátum est
+        nomen ejus Jesus, quod vocátum est ab Angelo, priúsquam in útero conciperétur.
+      en: >-
+        At that time, when eight days were fulfilled for the circumcision of the Child, His name
+        was called Jesus, the name given Him by the angel before He was conceived in the womb.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Ambrose, Commentary on Luke, Book II"

src/data/propers/nocturn-readings/commemoration-of-st-paul.yml

@@ -9,11 +9,16 @@
 # Nocturn 2: Lectio4-6 (St. Augustine's treatise On Grace and Free
 # Will) combined into one reading, one continuous excerpt.
 # Nocturn 3: Lectio7's Gospel citation (Matt 10:16-22) is a bare
-# incipit ("Et réliqua") with no full pericope text given, so — per
-# the pre-1955 pass's convention of not transcribing bare incipits —
-# only the homily portion is authored (not marked isGospel), combined
+# incipit ("Et réliqua") with no full pericope text given, so only the
+# homily portion was originally authored (not marked isGospel), combined
 # with Lectio8-9 as one continuous excerpt of St. John Chrysostom's
-# homily. No responsory given for either reading.
+# homily.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — this feast's own
+# [Evangelium] redirects `@Sancti/06-11:Evangelium` (St. Barnabas's own
+# Mass Gospel), sourced from missa/Latin/Sancti/06-11.txt,
+# English/Sancti/06-11.txt, not guessed at.
 id: commemoration-of-st-paul
 readings:
   - nocturn: 2
@@ -84,6 +89,33 @@ readings:
         Which giveth us the victory, through our Lord Jesus Christ!
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 10:16-22", en: "Matt 10:16-22" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus discípulis suis: Ecce, ego mitto vos sicut oves in médio
+        lupórum. Estóte ergo prudéntes sicut serpéntes, et símplices sicut colúmbæ. Cavéte autem
+        ab homínibus. Tradent enim vos in concíliis, et in synagógis suis flagellábunt vos: et
+        ad præsides et ad reges ducémini propter me in testimónium illis et géntibus. Cum autem
+        tradent vos, nolíte cogitáre, quómodo aut quid loquámini: dábitur enim vobis in illa hora,
+        quid loquámini. Non enim vos estis, qui loquímini, sed Spíritus Patris vestri, qui
+        lóquitur in vobis. Tradet autem frater fratrem in mortem, et pater fílium: et insúrgent
+        fílii in paréntes, et morte eos affícient: et éritis ódio ómnibus propter nomen meum: qui
+        autem perseveráverit usque in finem, hic salvus erit.
+      en: >-
+        At that time, Jesus said to His disciples, "Behold, I am sending you forth like sheep in
+        the midst of wolves. Be therefore wise as serpents, and guileless as doves. But beware of
+        men; for they will deliver you up to councils, and scourge you in their synagogues, and
+        you will be brought before governors and kings for My sake, for a witness to them and to
+        the Gentiles. But when they deliver you up, do not be anxious how or what you are to
+        speak; for what you are to speak will be given you in that hour. For it is not you who
+        are speaking, but the Spirit of your Father Who speaks through you. And brother will hand
+        over brother to death, and the father his child; children will rise up against parents
+        and put them to death. And you will be hated by all for My name's sake; but he who has
+        persevered to the end will be saved."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. John Chrysostom, Homily 34 on Matthew (on Matt 10:16-22)"

src/data/propers/nocturn-readings/conversion-of-st-paul.yml

@@ -12,6 +12,13 @@
 # one reading, one continuous excerpt — Lectio7-9 fall back to Common
 # of an Apostle (`Commune/C1`), not proper text, so not authored here.
 # No responsory given in the source for these lessons.
+#
+# Checked 2026-09-05 for a missing Gospel pairing: confirmed via
+# horas/Latin/Sancti/01-25.txt directly — Augustine's Sermon 14 is
+# genuinely Nocturn 2, not Gospel-tied; this feast's own Nocturn 3
+# (Lectio7-9) isn't proper text at all (falls to Commune/C1, an
+# Apostle's Common), so there is no proper Gospel pericope of this
+# feast's own to pair against. No pairing added.
 id: conversion-of-st-paul
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/decollation-of-st-john-baptist.yml

@@ -11,10 +11,16 @@
 # ([Responsory6], marked &Gloria) is genuine proper text, not a
 # Commune reference, so it's authored below.
 # Nocturn 3: Lectio7's Gospel citation (Mark 6:17-29) is a bare
-# incipit ("Et réliqua") with no full pericope text given, so — per
-# the pre-1955 pass's convention of not transcribing bare incipits —
-# only the homily portion is authored (not marked isGospel), combined
-# with Lectio8 as one continuous excerpt of St. Augustine's sermon.
+# incipit ("Et réliqua") with no full pericope text given in this
+# saint's own file, so only the homily portion was originally authored
+# (not marked isGospel), combined with Lectio8 as one continuous
+# excerpt of St. Augustine's sermon.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — this feast's own
+# [Evangelium] carries the full pericope directly (not a redirect),
+# sourced from missa/Latin/Sancti/08-29.txt, English/Sancti/08-29.txt,
+# not guessed at.
 # [Responsory4], [Responsory7], [Responsory8] are all genuine Commune
 # references (@Commune/C2a:Responsory2/5/6 -- Common of a Martyr, per
 # decollation-of-st-john-baptist.yml's own `common` field), so Nocturn
@@ -91,6 +97,48 @@ readings:
       la: "R. Honéstum fecit illum Dóminus, et custodívit eum ab inimícis, et a seductóribus tutávit illum: * Et dedit illi claritátem ætérnam.\nV. Descendítque cum illo in fóveam, et in vínculis non derelíquit eum.\nR. Et dedit illi claritátem ætérnam."
       en: "R. The Lord made him honourable, and kept him from his enemies, and defended him from seducers: * and gave him everlasting glory.\nV. He went down with him into the pit, and left him not in bonds.\nR. And gave him everlasting glory."
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Marc 6:17-29", en: "Mark 6:17-29" }
+    text:
+      la: >-
+        In illo témpore: Misit Heródes, ac ténuit Joánnem, et vinxit eum in cárcere propter
+        Herodíadem, uxórem Philíppi fratris sui, quia dúxerat eam. Dicébat enim Joánnes Heródi:
+        Non licet tibi habére uxórem fratris tui. Heródias autem insidiabátur illi, et volébat
+        occídere eum, nec póterat. Heródes enim metuébat Joánnem, sciens eum virum justum et
+        sanctum: et custodiébat eum, et audíto eo multa faciébat, et libénter eum audiébat. Et
+        cum dies opportúnus accidísset, Heródes natális sui cœnam fecit princípibus et tribúnis
+        et primis Galilææ. Cumque introísset fília ipsíus Herodíadis, et saltásset, et
+        placuísset Heródi simúlque recumbéntibus; rex ait puéllæ: Pete a me, quod vis, et dabo
+        tibi. Et jurávit illi: Quia quidquid petiéris dabo tibi, licet dimídium regni mei. Quæ
+        cum exiísset, dixit matri suæ: Quid petam? At illa dixit: Caput Joánnis Baptístæ.
+        Cumque introísset statim cum festinatióne ad regem, petívit dicens: Volo, ut protínus
+        des mihi in disco caput Joánnis Baptístæ. Et contristátus est rex: propter jusjurándum
+        et propter simul discumbéntes nóluit eam contristáre: sed misso spiculatóre, præcépit
+        afférri caput ejus in disco. Et decollávit eum in cárcere. Et áttulit caput ejus in
+        disco: et dedit illud puéllæ, et puella dedit matri suæ. Quo audíto, discípuli ejus
+        venérunt et tulérunt corpus ejus: et posuérunt illud in monuménto.
+      en: >-
+        At that time, Herod had sent and taken John, and bound him in prison, because of
+        Herodias, his brother Philip's wife, whom he had married. For John had said to Herod,
+        "It is not lawful for you to have your brother's wife." But Herodias laid snares for
+        him, and would have liked to put him to death, but she could not. For Herod feared
+        John, knowing that he was a just and holy man, and protected him; and when he heard him
+        talk, he did many things, and he liked to hear him. And a favorable day came when Herod
+        on his birthday gave a banquet to the officials, tribunes and chief men of Galilee. And
+        Herodias' own daughter having come in and danced, she pleased Herod and his guests. And
+        the king said to the girl, "Ask of me what you will, and I will give it to you." And he
+        swore to her, "Whatever you ask, I will give you, even though it be the half of my
+        kingdom." Then she went out and said to her mother, "What am I to ask for?" And she
+        said, "The head of John the Baptist." And she came in at once with haste to the king,
+        and asked, saying, "I want you right away to give me on a dish the head of John the
+        Baptist." And grieved as he was, the king because of his oath and his guests, was
+        unwilling to displease her. But sending an executioner, he commanded that his head be
+        brought on a dish. Then he beheaded him in the prison, and brought his head on a dish,
+        and gave it to the girl, and the girl gave it to her mother. His disciples, hearing of
+        it, came and took away his body, and laid it in a tomb.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Augustine, Bishop of Hippo, New Sermons (on Mark 6:17-29)"

src/data/propers/nocturn-readings/dedication-of-the-basilica-of-the-most-holy-savior.yml

@@ -12,15 +12,22 @@
 # Lectio1-6a + a Commemoratio block) -- her `ex C8` Rule means these come
 # straight from the Common of a Dedication (Commune/C8.txt) instead.
 # Lectio7's Gospel citation (Luke 19:1-10) is a bare incipit ("Et
-# réliqua") with no full pericope text given, so — per the established
-# convention of not transcribing bare incipits — only the homily portion
-# is authored (not marked isGospel), St. Ambrose's homily on Zacchaeus
-# (Lectio7's homily + Lectio8-9 combined, one continuous piece). This is
-# the *plain* C8 homily (Ambrose) — distinct from
+# réliqua") with no full pericope text given, so only the homily portion
+# was originally authored (not marked isGospel), St. Ambrose's homily on
+# Zacchaeus (Lectio7's homily + Lectio8-9 combined, one continuous
+# piece). This is the *plain* C8 homily (Ambrose) — distinct from
 # dedication-of-the-basilicas-of-ss-peter-and-paul.yml's own Nocturn 3,
 # which overrides with a different homilist (Gregory's Moralia) in its
 # own file; the Lateran has no such override, so it gets the Common's
 # own default instead.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — this feast's `ex C8`
+# Rule means the Gospel, like the homily, falls to the Common of a
+# Dedication; sourced from horas/Latin/Commune/C8.txt's own
+# [Evangelium] (missa/Latin/Commune has no C8 file — the Common of a
+# Dedication only exists in the horas/office track), English/Commune/
+# C8.txt, not guessed at.
 id: dedication-of-the-basilica-of-the-most-holy-savior
 readings:
   - nocturn: 2
@@ -126,6 +133,37 @@ readings:
         buildings.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 19:1-10", en: "Luke 19:1-10" }
+    text:
+      la: >-
+        In illo témpore: Ingréssus Jesus perambulábat Jéricho. Et ecce, vir nómine Zachǽus: et
+        hic princeps erat publicanórum, et ipse dives: et quærébat vidére Jesum, quis esset: et
+        non póterat præ turba, quia statúra pusíllus erat. Et præcúrrens ascéndit in árborem
+        sycómorum, ut vidéret eum; quia inde erat transitúrus. Et cum venísset ad locum,
+        suspíciens Jesus vidit illum, et dixit ad eum: Zachǽe, festínans descénde; quia hódie in
+        domo tua opórtet me manére. Et festínans descéndit, et excépit illum gaudens. Et cum
+        vidérent omnes, murmurábant, dicéntes, quod ad hóminem peccatórem divertísset. Stans
+        autem Zachǽus, dixit ad Dóminum: Ecce, dimídium bonórum meórum, Dómine, do paupéribus:
+        et si quid áliquem defraudávi, reddo quádruplum. Ait Jesus ad eum: Quia hódie salus
+        dómui huic facta est: eo quod et ipse fílius sit Abrahæ. Venit enim Fílius hóminis
+        quǽrere et salvum fácere, quod períerat.
+      en: >-
+        At that time, Jesus entered and was passing through Jericho. And behold there was a man
+        named Zacchaeus; and he was a leading publican, and he was rich. And he was trying to
+        see Jesus, Who He was, but could not, on account of the crowd, because he was small of
+        stature. So he ran on ahead and climbed up into a sycamore tree to see Him, for He was
+        going to pass that way. And when Jesus came to the place, He looked up and saw him, and
+        said to him, "Zacchaeus, make haste and come down; for I must stay in your house today."
+        And he made haste and came down, and welcomed Him joyfully. And upon seeing it all began
+        to murmur, saying, "He has gone to be the guest of a man who is a sinner." But Zacchaeus
+        stood and said to the Lord, "Behold, Lord, I give one-half of my possessions to the
+        poor, and if I have defrauded anyone of anything, I restore it fourfold." Jesus said to
+        him, "Today salvation has come to this house, since he, too, is a son of Abraham. For
+        the Son of Man came to seek and to save what was lost."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Ambrose, Commentary on Luke, Book VIII (on Luke 19:1-10)"

src/data/propers/nocturn-readings/dedication-of-the-basilicas-of-ss-peter-and-paul.yml

@@ -16,11 +16,17 @@
 # translation, marked `draft`; the rest is the source's own
 # translation, `verified`.
 # Nocturn 3: Lectio7's Gospel citation (Luke 19:1-10) is a bare
-# incipit ("Et réliqua") with no full pericope text given, so — per
-# the pre-1955 pass's convention of not transcribing bare incipits —
-# only the homily portion is authored (not marked isGospel), combined
+# incipit ("Et réliqua") with no full pericope text given, so only the
+# homily portion was originally authored (not marked isGospel), combined
 # with Lectio8-9 as one continuous excerpt of Pope St. Gregory the
 # Great's Moralia.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — same underlying
+# Common of a Dedication Gospel as
+# dedication-of-the-basilica-of-the-most-holy-savior.yml's own Nocturn 3
+# (this feast's own `ex C8` Rule), sourced from horas/Latin/Commune/
+# C8.txt's own [Evangelium], English/Commune/C8.txt, not guessed at.
 id: dedication-of-the-basilicas-of-ss-peter-and-paul
 readings:
   - nocturn: 2
@@ -86,6 +92,37 @@ readings:
         very many others.
     status: { la: verified, en: draft }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 19:1-10", en: "Luke 19:1-10" }
+    text:
+      la: >-
+        In illo témpore: Ingréssus Jesus perambulábat Jéricho. Et ecce, vir nómine Zachǽus: et
+        hic princeps erat publicanórum, et ipse dives: et quærébat vidére Jesum, quis esset: et
+        non póterat præ turba, quia statúra pusíllus erat. Et præcúrrens ascéndit in árborem
+        sycómorum, ut vidéret eum; quia inde erat transitúrus. Et cum venísset ad locum,
+        suspíciens Jesus vidit illum, et dixit ad eum: Zachǽe, festínans descénde; quia hódie in
+        domo tua opórtet me manére. Et festínans descéndit, et excépit illum gaudens. Et cum
+        vidérent omnes, murmurábant, dicéntes, quod ad hóminem peccatórem divertísset. Stans
+        autem Zachǽus, dixit ad Dóminum: Ecce, dimídium bonórum meórum, Dómine, do paupéribus:
+        et si quid áliquem defraudávi, reddo quádruplum. Ait Jesus ad eum: Quia hódie salus
+        dómui huic facta est: eo quod et ipse fílius sit Abrahæ. Venit enim Fílius hóminis
+        quǽrere et salvum fácere, quod períerat.
+      en: >-
+        At that time, Jesus entered and was passing through Jericho. And behold there was a man
+        named Zacchaeus; and he was a leading publican, and he was rich. And he was trying to
+        see Jesus, Who He was, but could not, on account of the crowd, because he was small of
+        stature. So he ran on ahead and climbed up into a sycamore tree to see Him, for He was
+        going to pass that way. And when Jesus came to the place, He looked up and saw him, and
+        said to him, "Zacchaeus, make haste and come down; for I must stay in your house today."
+        And he made haste and came down, and welcomed Him joyfully. And upon seeing it all began
+        to murmur, saying, "He has gone to be the guest of a man who is a sinner." But Zacchaeus
+        stood and said to the Lord, "Behold, Lord, I give one-half of my possessions to the
+        poor, and if I have defrauded anyone of anything, I restore it fourfold." Jesus said to
+        him, "Today salvation has come to this house, since he, too, is a son of Abraham. For
+        the Son of Man came to seek and to save what was lost."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "Pope St. Gregory the Great, Moralia in Job, Bk. 28, ch. 27 (on Luke 19:1-10)"

src/data/propers/nocturn-readings/easter-sunday.yml

@@ -25,8 +25,39 @@
 # "Angelus Dómini descéndit de cælo") — the only nocturn-proper responsory
 # transcribed in the source (Responsory2 exists but Responsory3 does not;
 # the office runs straight to the Te Deum).
+#
+# Update (2026-09-05): the Gospel pericope itself (Mark 16:1-7) is now
+# authored too (isGospel: true, immediately before the homily) — sourced
+# from missa/Latin/Tempora/Pasc0-0.txt's own [Evangelium] (Easter
+# Sunday's own Mass Gospel, the same pericope Lectio1's incipit points
+# to) and its English parallel, not guessed at.
 id: easter-sunday
 readings:
+  - nocturn: 1
+    isGospel: true
+    citation: { la: "Marc 16:1-7", en: "Mark 16:1-7" }
+    text:
+      la: >-
+        In illo témpore: María Magdaléne et María Jacóbi et Salóme emérunt arómata, ut veniéntes
+        úngerent Jesum. Et valde mane una sabbatórum, véniunt ad monuméntum, orto jam sole. Et
+        dicébant ad ínvicem: Quis revólvet nobis lápidem ab óstio monuménti? Et respiciéntes
+        vidérunt revolútum lápidem. Erat quippe magnus valde. Et introëúntes in monuméntum vidérunt
+        júvenem sedéntem in dextris, coopértum stola cándida, et obstupuérunt. Qui dicit illis:
+        Nolíte expavéscere: Jesum quǽritis Nazarénum, crucifíxum: surréxit, non est hic, ecce locus,
+        ubi posuérunt eum. Sed ite, dícite discípulis ejus et Petro, quia præcédit vos in Galilǽam:
+        ibi eum vidébitis, sicut dixit vobis.
+      en: >-
+        At that time, Mary Magdalen, and Mary the mother of James, and Salome bought sweet spices,
+        that coming they might anoint Jesus. And very early in the morning, the first day of the
+        week, they came to the sepulchre, the sun being now risen. And they said one to another:
+        Who shall roll us back the stone from the door of the sepulchre? And looking, they saw the
+        stone rolled back. For it was very great. And entering into the sepulchre, they saw a young
+        man sitting on the right side, clothed with a white robe, and they were astonished. Who
+        saith to them, Be not affrighted; ye seek Jesus of Nazareth, who was crucified: He is risen,
+        He is not here; behold the place where they laid Him. But go, tell His disciples, and Peter,
+        that He goeth before you into Galilee; there you shall see Him, as He told you.
+    status: { la: verified, en: verified }
+
   - nocturn: 1
     isGospel: false
     source: "Pope St. Gregory the Great, Homily 21 on the Gospels"

src/data/propers/nocturn-readings/ember-advent-friday.yml

@@ -5,8 +5,16 @@
 # Monastic 1617 track uses this same text.
 #
 # Lectio1's Gospel citation (Luke 1:39-47, the Visitation) is a bare
-# incipit with no full pericope text given, so only the homily portion is
-# authored, same convention as the September Ember days.
+# incipit with no full pericope text given in this day's own file, so
+# only the homily portion was originally authored, same convention as
+# the September Ember days.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily), matching the
+# convention set by ember-september-friday.yml — this day's own
+# [Evangelium] carries the full pericope directly (not a redirect),
+# sourced from missa/Latin/Tempora/Adv3-5.txt, English/Tempora/
+# Adv3-5.txt, not guessed at.
 #
 # Recombined into one reading 2026-09-04 (previously kept as 3 separate
 # readings): Lectio1-3 are one continuous, unbroken Ambrose excerpt,
@@ -18,6 +26,32 @@
 # in this store.
 id: ember-advent-friday
 readings:
+  - nocturn: 1
+    isGospel: true
+    citation: { la: "Luc 1:39-47", en: "Luke 1:39-47" }
+    text:
+      la: >-
+        In illo témpore: Exsúrgens María ábiit in montána cum festinatióne in civitátem Juda: et
+        intrávit in domum Zacharíæ et salutávit Elísabeth. Et factum est, ut audivit
+        salutatiónem Maríæ Elísabeth, exsultávit infans in útero ejus: et repléta est Spíritu
+        Sancto Elísabeth, et exclamávit voce magna et dixit: Benedícta tu inter mulíeres, et
+        benedíctus fructus ventris tui. Et unde hoc mihi, ut véniat Mater Dómini mei ad me? Ecce
+        enim, ut facta est vox salutatiónis tuæ in áuribus meis, exsultávit in gáudio infans in
+        útero meo. Et beáta, quæ credidísti, quóniam perficiéntur ea, quæ dicta sunt tibi a
+        Dómino. Et ait María: Magníficat ánima mea Dóminum: et exsultávit spíritus meus in Deo,
+        salutári meo.
+      en: >-
+        At that time, Mary arose and went with haste into the hill country, to a town of Juda.
+        And she entered the house of Zachary and saluted Elizabeth. And it came to pass, when
+        Elizabeth heard the greeting of Mary, that the babe in her womb leapt. And Elizabeth was
+        filled with the Holy Spirit, and cried out with a loud voice, saying, "Blessed are you
+        among women and blessed is the fruit of your womb! And how have I deserved that the
+        Mother of my Lord should come to me? For behold, the moment that the sound of your
+        greeting came to my ears, the babe in my womb leapt for joy. And blessed is she who has
+        believed, because the things promised her by the Lord shall be accomplished." And Mary
+        said, "My soul magnifies the Lord, and my spirit rejoices in God my Saviour."
+    status: { la: verified, en: verified }
+
   - nocturn: 1
     isGospel: false
     source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 2, on Luke 1:39-47"

src/data/propers/nocturn-readings/ember-advent-saturday.yml

@@ -5,9 +5,16 @@
 # Monastic 1617 track uses this same text.
 #
 # Lectio1's Gospel citation (Luke 3:1-6, the preaching of St. John the
-# Baptist) is a bare incipit with no full pericope text given, so only
-# the homily portion is authored, same convention as the other Ember
-# days.
+# Baptist) is a bare incipit with no full pericope text given in this
+# day's own file, so only the homily portion was originally authored,
+# same convention as the other Ember days.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily), matching the
+# convention set by ember-september-friday.yml — this day's own
+# [Evangelium] carries the full pericope directly (not a redirect),
+# sourced from missa/Latin/Tempora/Adv3-6.txt, English/Tempora/
+# Adv3-6.txt, not guessed at.
 #
 # Recombined into one reading 2026-09-04 (previously kept as 3 separate
 # readings): Lectio1-3 are one continuous, unbroken Gregory homily, split
@@ -18,6 +25,33 @@
 # dropped, same as every other collapsed-reading case in this store.
 id: ember-advent-saturday
 readings:
+  - nocturn: 1
+    isGospel: true
+    citation: { la: "Luc 3:1-6", en: "Luke 3:1-6" }
+    text:
+      la: >-
+        Anno quintodécimo impérii Tibérii Cæsaris, procuránte Póntio Piláto Judǽam, tetrárcha
+        autem Galilǽæ Heróde, Philíppo autem fratre ejus tetrárcha Iturǽæ et Trachonítidis
+        regiónis, et Lysánia Abilínæ tetrárcha, sub princípibus sacerdótum Anna et Cáipha:
+        factum est verbum Dómini super Joánnem, Zacharíæ fílium, in desérto. Et venit in omnem
+        regiónem Jordánis, prǽdicans baptísmum pæniténtiæ in remissiónem peccatórum, sicut
+        scriptum est in libro sermónum Isaíæ Prophétæ: Vox clamántis in desérto: Paráte viam
+        Dómini: rectas fácite sémitas ejus: omnis vallis implébitur: et omnis mons et collis
+        humiliábitur: et erunt prava in dirécta, et áspera in vias planas: et vidébit omnis caro
+        salutáre Dei.
+      en: >-
+        Now in the fifteenth year of the reign of Tiberius Caesar, when Pontius Pilate was
+        procurator of Judea, and Herod tetrarch of Galilee, and Philip his brother tetrarch of
+        the district of Abilene, during the high priesthood of Annas and Caiphas, the word of
+        God came to John, the son of Zachary, in the desert. And he went into all the region
+        about the Jordan, preaching a baptism of repentance for the forgiveness of sins, as it
+        is written in the book of the words of Isaias the prophet, "The voice of one crying in
+        the desert, 'Make ready the way of the Lord, make straight His paths. Every valley shall
+        be filled, and every mountain and hill shall be brought low, and the crooked ways shall
+        be made straight, and the rough ways smooth; and all mankind shall see the salvation of
+        God.'"
+    status: { la: verified, en: verified }
+
   - nocturn: 1
     isGospel: false
     source: "Pope St. Gregory the Great, Homily 20 on the Gospels, on Luke 3:1-6"

src/data/propers/nocturn-readings/ember-advent-wednesday.yml

@@ -9,6 +9,12 @@
 # St. Ambrose's homily on Luke 1:26-38, not a Gospel-pericope-plus-homily
 # pattern of its own.
 #
+# Update (2026-09-05): the Gospel pericope itself (Luke 1:26-38) is now
+# authored too (isGospel: true, immediately before the homily) — this
+# same pericope is already authored verbatim in annunciation.yml (whose
+# own Gospel redirects back to this very Ember Wednesday, per that
+# file's own header), so reused from there rather than re-derived.
+#
 # Recombined into one reading 2026-09-04 (previously kept as 3 separate
 # readings): checked the reference source directly (Sancti/03-25.txt's
 # own Lectio7-9) and confirmed this is one continuous, unbroken Ambrose
@@ -20,6 +26,44 @@
 # reading case in this store.
 id: ember-advent-wednesday
 readings:
+  - nocturn: 1
+    isGospel: true
+    citation: { la: "Luc 1:26-38", en: "Luke 1:26-38" }
+    text:
+      la: >-
+        In illo témpore: Missus est Angelus Gábriel a Deo in civitátem Galilǽæ, cui nomen
+        Názareth, ad Vírginem desponsátam viro, cui nomen erat Joseph, de domo David, et nomen
+        Vírginis María. Et ingréssus Angelus ad eam, dixit: Ave, grátia plena; Dóminus tecum:
+        benedícta tu in muliéribus. Quæ cum audísset, turbáta est in sermóne ejus: et cogitábat,
+        qualis esset ista salutátio. Et ait Angelus ei: Ne tímeas, María, invenísti enim grátiam
+        apud Deum: ecce, concípies in útero, et páries fílium, et vocábis nomen ejus Jesum. Hic
+        erit magnus, et Fílius Altíssimi vocábitur, et dabit illi Dóminus Deus sedem David, patris
+        ejus: et regnábit in domo Jacob in ætérnum, et regni ejus non erit finis. Dixit autem
+        María ad Angelum: Quómodo fiet istud, quóniam virum non cognósco? Et respóndens Angelus,
+        dixit ei: Spíritus Sanctus supervéniet in te, et virtus Altíssimi obumbrábit tibi. Ideóque
+        et quod nascétur ex te Sanctum, vocábitur Fílius Dei. Et ecce, Elísabeth, cognáta tua, et
+        ipsa concépit fílium in senectúte sua: et hic mensis sextus est illi, quæ vocátur stérilis:
+        quia non erit impossíbile apud Deum omne verbum. Dixit autem María: Ecce ancílla Dómini,
+        fiat mihi secúndum verbum tuum.
+      en: >-
+        At that time, the angel Gabriel was sent from God to a town of Galilee called Nazareth,
+        to a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name
+        was Mary. And when the angel had come to her, he said, "Hail, full of grace, the Lord is
+        with you. Blessed are you among women." When she had heard him she was troubled at his
+        word, and kept pondering what manner of greeting this might be. And the angel said to her,
+        "Do not be afraid, Mary, for you have found grace with God. Behold, you shall conceive in
+        your womb and shall bring forth a son; and you shall call His name Jesus. He shall be
+        great, and shall be called the Son of the most High; and the Lord God will give Him the
+        throne of David His father, and He shall be king over the house of Jacob forever; and of
+        His kingdom there shall be no end." But Mary said to the angel, "How shall this happen,
+        since I do not know man?" And the angel answered and said to her, "The Holy Spirit shall
+        come upon you, and the power of the Most High shall overshadow you, and therefore the Holy
+        One to be born shall be called the Son of God. And, behold, Elizabeth your kinswoman also
+        has conceived a son in her old age, and she who was called barren is now in her sixth
+        month; for nothing shall be impossible with God." But Mary said: "Behold the handmaid of
+        the Lord; be it done to me according to your word."
+    status: { la: verified, en: verified }
+
   - nocturn: 1
     isGospel: false
     source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 2 (from the Annunciation's own Common)"

src/data/propers/nocturn-readings/ember-september-friday.yml

@@ -4,9 +4,15 @@
 # No Monastic-track override exists for this day's responsories (unlike
 # Wednesday/Saturday) — identical in both tracks.
 #
-# Lectio1's Gospel citation (Luke 7:36-50) is a bare incipit with no full
-# pericope text given, so only the homily portion is authored, same
-# convention as ember-september-wednesday.yml.
+# Update (2026-09-05): the Gospel pericope itself (Luke 7:36-50, the
+# sinful woman anointing Christ's feet) is now authored too (isGospel:
+# true, immediately before the homily), matching the newer convention set
+# by post-pentecost-16.yml — previously left as a bare incipit per the
+# "skip it" convention this file's own older comment described (still
+# the case for ember-september-wednesday.yml, not yet revisited).
+# web/www/missa/Latin/Tempora/093-5.txt's own [Evangelium] is `@Sancti/
+# 07-22` (St. Mary Magdalene's Missale Gospel is reused verbatim for this
+# day) — sourced from that file, not guessed at.
 #
 # Recombined into one reading 2026-09-04 (previously kept as 3 separate
 # readings): the user flagged this on the live app (`/2026-09-18/matins`,
@@ -29,6 +35,54 @@
 # are dropped, same as every other collapsed-reading case in this store.
 id: ember-september-friday
 readings:
+  - nocturn: 1
+    isGospel: true
+    citation: { la: "Luc 7:36-50", en: "Luke 7:36-50" }
+    text:
+      la: >-
+        In illo témpore: Rogábat Jesum quidam de pharisǽis, ut manducáret cum illo. Et ingréssus
+        domum pharisǽi, discúbuit. Et ecce múlier, quæ erat in civitáte peccátrix, ut cognóvit,
+        quod accubuísset in domo pharisǽi, áttulit alabástrum unguénti: et stans retro secus pedes
+        ejus, lácrimis cœpit rigáre pedes ejus, et capíllis cápitis sui tergébat, et osculabátur
+        pedes ejus, et unguénto ungébat. Videns autem pharisǽus, qui vocáverat eum, ait intra se,
+        dicens: Hic si esset Prophéta, sciret útique, quæ et qualis est múlier, quæ tangit eum:
+        quia peccátrix est. Et respóndens Jesus, dixit ad illum: Simon, hábeo tibi áliquid dícere.
+        At ille ait: Magíster, dic. Duo debitóres erant cuidam fœneratóri: unus debébat denários
+        quingéntos, et álius quinquagínta. Non habéntibus illis, unde rédderent, donávit
+        utrísque. Quis ergo eum plus díligit? Respóndens Simon, dixit: Æstimo, quia is, cui plus
+        donávit. At ille dixit ei: Recte judicásti. Et convérsus ad mulíerem, dixit Simóni: Vides
+        hanc mulíerem? Intrávi in domum tuam, aquam pédibus meis non dedísti: hæc autem lácrimis
+        rigávit pedes meos et capíllis suis tersit. Osculum mihi non dedísti: hæc autem, ex quo
+        intrávit, non cessávit osculári pedes meos. Oleo caput meum non unxísti: hæc autem
+        unguénto unxit pedes meos. Propter quod dico tibi: Remittúntur ei peccáta multa, quóniam
+        diléxit multum. Cui autem minus dimíttitur, minus díligit. Dixit autem ad illam:
+        Remittúntur tibi peccáta. Et cœpérunt, qui simul accumbébant, dícere intra se: Quis est
+        hic, qui étiam peccáta dimíttit? Dixit autem ad mulíerem: Fides tua te salvam fecit: vade
+        in pace.
+      en: >-
+        At that time, one of the Pharisees asked Jesus to dine with him; so He went into the
+        house of the Pharisee and reclined at table. And behold, a woman in the town who was a
+        sinner, upon learning that He was at table in the Pharisee's house, brought an alabaster
+        jar of ointment; and standing behind Him at His feet, she began to bathe His feet with her
+        tears, and wiped them with the hair of her head, and kissed His feet, and anointed them
+        with ointment. Now when the Pharisee, who had invited Him, saw it, he said to himself,
+        "This man, were He a prophet, would surely know who and what manner of woman this is who
+        is touching Him, for she is a sinner." And Jesus answered and said to him, "Simon, I have
+        something to say to you." And he said, "Master, speak." "A certain money-lender had two
+        debtors; the one owed five hundred denarii, the other fifty. As they had no means of
+        paying, he forgave them both. Which of them, therefore, will love him more?" Simon
+        answered and said, "He, I suppose, to whom he forgave more." And He said to him, "You have
+        judged rightly." And turning to the woman, He said to Simon, "Do you see this woman? I
+        came into your house; you gave Me no water for My feet; but she has bathed My feet with
+        her tears, and has wiped them with her hair. You gave Me no kiss; but she, from the moment
+        she entered, has not ceased to kiss My feet. You did not anoint My head with oil; but she
+        has anointed My feet with ointment. Wherefore I say to you, her sins, many as they are,
+        shall be forgiven her, because she has loved much. But he to whom little is forgiven,
+        loves little." And He said to her, "Your sins are forgiven." And they who were at table
+        with Him began to say within themselves, "Who is this man, who even forgives sins?" But He
+        said to the woman, "Your faith has saved you; go in peace."
+    status: { la: verified, en: verified }
+
   - nocturn: 1
     isGospel: false
     source: "Pope St. Gregory the Great, Homily 33 on the Gospels, on Luke 7:36-50"

src/data/propers/nocturn-readings/ember-september-saturday.yml

@@ -9,8 +9,16 @@
 # ember-september-wednesday.yml's Responsory1).
 #
 # Lectio1's Gospel citation (Luke 13:6-17) is a bare incipit with no full
-# pericope text given, so only the homily portion is authored, same
-# convention as the other two September Ember days.
+# pericope text given in this day's own file, so only the homily portion
+# was originally authored, same convention as the other two September
+# Ember days.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily), matching the
+# convention set by ember-september-friday.yml — this day's own
+# [Evangelium] carries the full pericope directly (not a redirect),
+# sourced from missa/Latin/Tempora/093-6.txt, English/Tempora/093-6.txt,
+# not guessed at.
 #
 # Recombined into one reading 2026-09-04 (previously kept as 3 separate
 # readings): Lectio1-3 are one continuous, unbroken Gregory homily, split
@@ -22,6 +30,50 @@
 # as every other collapsed-reading case in this store.
 id: ember-september-saturday
 readings:
+  - nocturn: 1
+    isGospel: true
+    citation: { la: "Luc 13:6-17", en: "Luke 13:6-17" }
+    text:
+      la: >-
+        In illo témpore: Dicébat Jesus turbis hanc similitúdinem: Arbórem fici habébat quidam
+        plantátam in vínea sua, et venit quærens fructum in illa, et non invénit. Dixit autem ad
+        cultórem víneæ: Ecce, anni tres sunt, ex quo vénio quærens fructum in ficúlnea hac, et
+        non invénio: succíde ergo illam: ut quid étiam terram óccupat? At ille respóndens, dicit
+        illi: Dómine, dimítte illam et hoc anno, usque dum fódiam circa illam et mittam
+        stércora: et si quidem fécerit fructum: sin autem, in futúrum succídes eam. Erat autem
+        docens in synagóga eórum sábbatis. Et ecce múlier, quæ habébat spíritum infirmitátis
+        annis decem et octo: et erat inclináta, nec omníno póterat sursum respícere. Quam cum
+        vidéret Jesus, vocávit eam ad se, et ait illi: Múlier, dimíssa es ab infirmitáte tua. Et
+        impósuit illi manus, et conféstim erécta est, et glorificábat Deum. Respóndens autem
+        archisynagógus, indígnans quia sábbato curásset Jesus, dicébat turbæ: Sex dies sunt, in
+        quibus opórtet operári: in his ergo veníte, et curámini, et non in die sábbati.
+        Respóndens autem ad illum Dóminus, dixit: Hypócritæ, unusquísque vestrum sábbato non
+        solvit bovem suum aut ásinum a præsépio, et ducit adaquáre? Hanc autem fíliam Abrahæ,
+        quam alligávit sátanas, ecce decem et octo annis, non opórtuit solvi a vínculo isto die
+        sábbati? Et cum hæc díceret, erubescébant omnes adversárii ejus: et omnis pópulus
+        gaudébat in univérsis, quæ glorióse fiébant ab eo.
+      en: >-
+        At that time, Jesus spoke to the multitudes this parable: "A certain man had a fig tree
+        planted in his vineyard; and he came seeking fruit thereon, and found none. And he said
+        to the vine-dresser, 'Behold, for three years now I have come seeking fruit on this fig
+        tree, and I find none. Cut it down, therefore; why does it still encumber the ground?'
+        But he answered him and said, 'Sir, let it alone this year too, till I dig around it and
+        manure it. Perhaps it may bear fruit; but if not, then afterwards you shall cut it
+        down.'" Now He was teaching in one of their synagogues on the Sabbath. And behold, there
+        was a woman who for eighteen years had had a sickness caused by a spirit; and she was
+        bent over and utterly unable to look upwards. When Jesus saw her, He called her to Him
+        and said to her, "Woman, you are delivered from your infirmity." And He laid His hands
+        upon her, and instantly she was made straight, and glorified God. But the ruler of the
+        synagogue, indignant that Jesus had cured on the Sabbath, addressed the crowd, saying,
+        "There are six days in which one ought to work; on these therefore come and be cured,
+        and not on the Sabbath." But the Lord answered him and said, "Hypocrites! does not each
+        one of you on the Sabbath loose his ox or ass from the manger, and lead it forth to
+        water? And this woman, daughter of Abraham as she is, whom Satan has bound, lo, for
+        eighteen years, ought not she to be loosed from this bond on the Sabbath?" And as He
+        said these things, all His adversaries were put to shame; and the entire crowd rejoiced
+        at all the glorious things that were done by Him.
+    status: { la: verified, en: verified }
+
   - nocturn: 1
     isGospel: false
     source: "Pope St. Gregory the Great, Homily 31 on the Gospels, on Luke 13:6-17"

src/data/propers/nocturn-readings/ember-september-wednesday.yml

@@ -9,9 +9,18 @@
 # tracks).
 #
 # Lectio1's Gospel citation (Mark 9:16-28) is a bare incipit ("Et
-# réliqua") with no full pericope text given, so — per this store's own
-# established convention (see st-lawrence.yml/st-andrew.yml) — only the
-# homily portion is authored, not marked isGospel.
+# réliqua") with no full pericope text given in this day's own file, so
+# — per this store's own established convention (see st-lawrence.yml/
+# st-andrew.yml) — only the homily portion was originally authored, not
+# marked isGospel.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — still an open item
+# for ember-september-friday.yml's own header's "not yet revisited"
+# note as of that date, now closed here too: this day's own
+# [Evangelium] carries the full pericope directly (not a redirect),
+# sourced from missa/Latin/Tempora/093-3.txt, English/Tempora/093-3.txt,
+# not guessed at.
 #
 # Recombined into one reading 2026-09-04 (previously kept as 3 separate
 # readings): Lectio1-3 are one continuous, unbroken Bede homily, split
@@ -29,6 +38,50 @@
 # texts) are dropped, same as every other collapsed-reading case.
 id: ember-september-wednesday
 readings:
+  - nocturn: 1
+    isGospel: true
+    citation: { la: "Marc 9:16-28", en: "Mark 9:16-28" }
+    text:
+      la: >-
+        In illo témpore: Respóndens unus de turba, dixit ad Jesum: Magíster, áttuli fílium meum
+        ad te, habéntem spíritum mutum: qui, ubicúmque eum apprehénderit, allídit illum, et
+        spumat et stridet déntibus et aréscit: et dixi discípulis tuis, ut ejícerent illum, et
+        non potúerunt. Qui respóndens eis, dixit: O generátio incrédula, quámdiu apud vos ero?
+        quámdiu vos pátiar? Afférte illum ad me. Et attúlerunt eum. Et cum vidísset eum, statim
+        spíritus conturbávit illum: et elísus in terram, volutabátur spumans. Et interrogávit
+        patrem ejus: Quantum témporis est, ex quo ei hoc áccidit? At ille ait: Ab infántia: et
+        frequénter eum in ignem et in aquas misit, ut eum pérderet. Sed si quid potes, ádjuva
+        nos, misértus nostri. Jesus autem ait illi: Si potes crédere, ómnia possibília sunt
+        credénti. Et contínuo exclámans pater púeri, cum lácrimis ajébat: Credo, Dómine: ádjuva
+        incredulitátem meam. Et cum vidéret Jesus concurréntem turbam, comminátus est spirítui
+        immúndo, dicens illi: Surde et mute spíritus, ego præcípio tibi, exi ab eo: et ámplius
+        ne intróëas in eum. Et exclámans et multum discérpens eum, éxiit ab eo, et factus est
+        sicut mórtuus, ita ut multi dícerent: Quia mórtuus est. Jesus autem tenens manum ejus,
+        elevávit eum, et surréxit. Et cum introísset in domum, discípuli ejus secréto
+        interrogábant eum: Quare nos non potúimus ejícere eum? Et dixit illis: Hoc genus in
+        nullo potest exíre nisi in oratióne et jejúnio.
+      en: >-
+        At that time, one of the crowd answering, said to Jesus, "Master, I have brought to You
+        my son, who has a dumb spirit; and wherever it seizes him it throws him down, and he
+        foams and grinds his teeth; and he is wasting away. And I told Your disciples to cast it
+        out, but they could not." And He answered and said to them, "O unbelieving generation,
+        how long shall I be with you? How long shall I put up with you? Bring him to Me." And
+        they brought him to Him; and the spirit, when it saw Jesus, immediately threw the boy
+        into convulsions, and he fell down on the ground, and rolled about foaming at the mouth.
+        So He asked his father, "How long is it since this has come upon him?" And he said,
+        "From his infancy. Oftentimes it has thrown him into the fire and into the waters to
+        destroy him. But if You can do anything, have compassion on us and help us." But Jesus
+        said to him, "If you can believe, all things are possible to him who believes." At once
+        the father of the boy cried out, and said with tears, "I do believe; help my
+        unbelief." Now when Jesus saw that a crowd was rapidly gathering, He rebuked the unclean
+        spirit, saying to it, "Deaf and dumb spirit, I command you, go out of him and enter him
+        no more." And crying out and violently convulsing him, it went out of him, and he became
+        like one dead, so that many said, "He is dead." But Jesus took him by the hand, and
+        raised him and he stood up. And when He had come into the house, His disciples asked Him
+        privately, "Why could not we cast it out?" And He said to them, "This kind can be cast
+        out in no way except by prayer and fasting."
+    status: { la: verified, en: verified }
+
   - nocturn: 1
     isGospel: false
     source: "The Venerable Bede, Priest, homily on Mark 9:16-28"

src/data/propers/nocturn-readings/exaltation-of-the-holy-cross.yml

@@ -12,13 +12,21 @@
 # Helena's finding of the True Cross, one continuous narrative, no
 # genuine source break.
 # Nocturn 3: Lectio7's Gospel citation (John 3:1-15) is a bare incipit
-# ("Et réliqua") with no full pericope text given, so — per the
-# established convention of not transcribing bare incipits — only the
-# homily portion is authored (not marked isGospel), St. Augustine's
+# ("Et réliqua") with no full pericope text given, so only the homily
+# portion was originally authored (not marked isGospel), St. Augustine's
 # homily on Nicodemus (Lectio7's homily + Lectio8 combined). The source
 # has no Lectio9 at all for this feast (only 8 lessons total, an
 # unusual but genuine structural feature of this particular office, not
 # an omission here).
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — sourced from
+# missa/Latin/Sancti/05-03.txt's own [Evangelium] (this feast's own
+# `ex Sancti/05-03` content wholesale, same as the rest of the file),
+# English/Sancti/05-03.txt, not guessed at. Identical to
+# finding-of-the-holy-cross.yml's own Nocturn 3 Gospel, duplicated here
+# deliberately for the same reason the rest of this file is duplicated
+# (see this file's own header above).
 id: exaltation-of-the-holy-cross
 readings:
   - nocturn: 2
@@ -80,6 +88,51 @@ readings:
         a hissing and a curse among men, began to be esteemed worshipful and glorious.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Joannes 3:1-15", en: "John 3:1-15" }
+    text:
+      la: >-
+        In illo témpore: Erat homo ex pharisǽis, Nicodémus nómine, princeps Judæórum. Hic venit
+        ad Jesum nocte et dixit ei: Rabbi, scimus, quia a Deo venísti magíster; nemo enim potest
+        hæc signa fácere, quæ tu facis, nisi fúerit Deus cum eo. Respóndit Jesus et dixit ei:
+        Amen, amen, dico tibi, nisi quis renátus fúerit dénuo, non potest vidére regnum Dei.
+        Dicit ad eum Nicodémus: Quómodo potest homo nasci, cum sit senex? Numquid potest in
+        ventrem matris suæ iteráto introíre et renásci? Respóndit Jesus: Amen, amen, dico tibi,
+        nisi quis renátus fúerit ex aqua et Spíritu Sancto, non potest introíre in regnum Dei.
+        Quod natum est ex carne, caro est: et quod natum est ex spíritu, spíritus est. Non
+        míreris, quia dixi tibi: opórtet vos nasci dénuo. Spíritus, ubi vult, spirat, et vocem
+        ejus audis, sed nescis, unde véniat aut quo vadat: sic est omnis, qui natus est ex
+        spíritu. Respóndit Nicodémus et dixit ei: Quómodo possunt hæc fíeri? Respóndit Jesus et
+        dixit ei: Tu es magíster in Israël, et hæc ignóras? Amen, amen, dico tibi, quia, quod
+        scimus, lóquimur, et quod vídimus, testámur, et testimónium nostrum non accípitis. Si
+        terréna dixi vobis et non créditis: quómodo, si díxero vobis cœléstia, credétis? Et nemo
+        ascéndit in cœlum, nisi qui descéndit de cœlo, Fílius hóminis, qui est in cœlo. Et sicut
+        Móyses exaltávit serpéntem in desérto: ita exaltári opórtet Fílium hóminis, ut omnis,
+        qui credit in ipsum, non péreat, sed hábeat vitam ætérnam.
+      en: >-
+        At that time, there was a man of the Pharisees, named Nicodemus, a ruler of the Jews.
+        This man came to Jesus by night, and said to him, "Rabbi, we know that thou art come a
+        teacher from God; for no man can do these signs which thou dost, unless God be with
+        him." Jesus answered, and said to him, "Amen, amen I say to thee, unless a man be born
+        again, he cannot see the kingdom of God." Nicodemus saith to him, "How can a man be born
+        when he is old? can he enter a second time into his mother's womb, and be born again?"
+        Jesus answered, "Amen, amen I say to thee, unless a man be born again of water and the
+        Holy Ghost, he cannot enter into the kingdom of God. That which is born of the flesh, is
+        flesh; and that which is born of the Spirit, is spirit. Wonder not, that I said to thee,
+        you must be born again. The Spirit breatheth where he will; and thou hearest his voice,
+        but thou knowest not whence he cometh, and whither he goeth: so is every one that is
+        born of the Spirit." Nicodemus answered, and said to him, "How can these things be
+        done?" Jesus answered, and said to him, "Art thou a master in Israel, and knowest not
+        these things? Amen, amen, I say to thee, that we speak what we know, and we testify
+        what we have seen, and you receive not our testimony. If I have spoken to you earthly
+        things, and you believe not; how will you believe, if I shall speak to you heavenly
+        things? And no man hath ascended into heaven, but he that descended from heaven, the
+        Son of man who is in heaven. And as Moses lifted up the serpent in the desert, so must
+        the Son of man be lifted up: that whosoever believeth in him, may not perish, but may
+        have life everlasting."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Augustine of Hippo, Tractate 11 on John (on John 3:1-15)"

src/data/propers/nocturn-readings/finding-of-st-stephen.yml

@@ -11,6 +11,13 @@
 # day's proper is otherwise borrowed wholesale from St. Stephen's Dec 26
 # feast) — not transcribed here since that source file's own responsory
 # text wasn't independently pulled for this pass.
+#
+# Checked 2026-09-05 for a missing Gospel pairing: confirmed via
+# horas/Latin/Sancti/08-03.txt directly — the Augustine excerpt is
+# Lectio6, genuinely Nocturn 2, not Gospel-tied. This feast's own
+# Nocturn 3 (Lectio7-9) is itself a cross-reference to St. Stephen's
+# Dec 26 feast (Matt 23:34-39 + a Jerome homily), a wholly different,
+# unauthored pairing — not this file's own content. No pairing added.
 id: finding-of-st-stephen
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/finding-of-the-holy-cross.yml

@@ -7,13 +7,20 @@
 # Helena's finding of the True Cross, one continuous narrative, no
 # genuine source break.
 # Nocturn 3: Lectio7's Gospel citation (John 3:1-15) is a bare incipit
-# ("Et réliqua") with no full pericope text given, so — per the
-# established convention of not transcribing bare incipits — only the
-# homily portion is authored (not marked isGospel), St. Augustine's
+# ("Et réliqua") with no full pericope text given, so only the homily
+# portion was originally authored (not marked isGospel), St. Augustine's
 # homily on Nicodemus (Lectio7's homily + Lectio8 combined). The source
 # has no Lectio9 at all for this feast (only 8 lessons total, an
 # unusual but genuine structural feature of this particular office, not
 # an omission here).
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — sourced from
+# missa/Latin/Sancti/05-03.txt's own [Evangelium], English/Sancti/
+# 05-03.txt, not guessed at. Identical to exaltation-of-the-holy-cross.yml's
+# own Nocturn 3 Gospel (that feast's `ex Sancti/05-03` Rule reuses this
+# feast's content wholesale) — the same pericope text is duplicated in
+# both files, per this store's established pattern for that pairing.
 id: finding-of-the-holy-cross
 readings:
   - nocturn: 2
@@ -75,6 +82,51 @@ readings:
         a hissing and a curse among men, began to be esteemed worshipful and glorious.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Joannes 3:1-15", en: "John 3:1-15" }
+    text:
+      la: >-
+        In illo témpore: Erat homo ex pharisǽis, Nicodémus nómine, princeps Judæórum. Hic venit
+        ad Jesum nocte et dixit ei: Rabbi, scimus, quia a Deo venísti magíster; nemo enim potest
+        hæc signa fácere, quæ tu facis, nisi fúerit Deus cum eo. Respóndit Jesus et dixit ei:
+        Amen, amen, dico tibi, nisi quis renátus fúerit dénuo, non potest vidére regnum Dei.
+        Dicit ad eum Nicodémus: Quómodo potest homo nasci, cum sit senex? Numquid potest in
+        ventrem matris suæ iteráto introíre et renásci? Respóndit Jesus: Amen, amen, dico tibi,
+        nisi quis renátus fúerit ex aqua et Spíritu Sancto, non potest introíre in regnum Dei.
+        Quod natum est ex carne, caro est: et quod natum est ex spíritu, spíritus est. Non
+        míreris, quia dixi tibi: opórtet vos nasci dénuo. Spíritus, ubi vult, spirat, et vocem
+        ejus audis, sed nescis, unde véniat aut quo vadat: sic est omnis, qui natus est ex
+        spíritu. Respóndit Nicodémus et dixit ei: Quómodo possunt hæc fíeri? Respóndit Jesus et
+        dixit ei: Tu es magíster in Israël, et hæc ignóras? Amen, amen, dico tibi, quia, quod
+        scimus, lóquimur, et quod vídimus, testámur, et testimónium nostrum non accípitis. Si
+        terréna dixi vobis et non créditis: quómodo, si díxero vobis cœléstia, credétis? Et nemo
+        ascéndit in cœlum, nisi qui descéndit de cœlo, Fílius hóminis, qui est in cœlo. Et sicut
+        Móyses exaltávit serpéntem in desérto: ita exaltári opórtet Fílium hóminis, ut omnis,
+        qui credit in ipsum, non péreat, sed hábeat vitam ætérnam.
+      en: >-
+        At that time, there was a man of the Pharisees, named Nicodemus, a ruler of the Jews.
+        This man came to Jesus by night, and said to him, "Rabbi, we know that thou art come a
+        teacher from God; for no man can do these signs which thou dost, unless God be with
+        him." Jesus answered, and said to him, "Amen, amen I say to thee, unless a man be born
+        again, he cannot see the kingdom of God." Nicodemus saith to him, "How can a man be born
+        when he is old? can he enter a second time into his mother's womb, and be born again?"
+        Jesus answered, "Amen, amen I say to thee, unless a man be born again of water and the
+        Holy Ghost, he cannot enter into the kingdom of God. That which is born of the flesh, is
+        flesh; and that which is born of the Spirit, is spirit. Wonder not, that I said to thee,
+        you must be born again. The Spirit breatheth where he will; and thou hearest his voice,
+        but thou knowest not whence he cometh, and whither he goeth: so is every one that is
+        born of the Spirit." Nicodemus answered, and said to him, "How can these things be
+        done?" Jesus answered, and said to him, "Art thou a master in Israel, and knowest not
+        these things? Amen, amen, I say to thee, that we speak what we know, and we testify
+        what we have seen, and you receive not our testimony. If I have spoken to you earthly
+        things, and you believe not; how will you believe, if I shall speak to you heavenly
+        things? And no man hath ascended into heaven, but he that descended from heaven, the
+        Son of man who is in heaven. And as Moses lifted up the serpent in the desert, so must
+        the Son of man be lifted up: that whosoever believeth in him, may not perish, but may
+        have life everlasting."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Augustine of Hippo, Tractate 11 on John (on John 3:1-15)"

src/data/propers/nocturn-readings/guardian-angels.yml

@@ -2,10 +2,16 @@
 # directly from web/www/horas/Latin/Sancti/10-02.txt,
 # English/Sancti/10-02.txt. Nocturn 2: Lectio4-6, St. Bernard of
 # Clairvaux's own homily on Psalm 90 ("Qui habitat"), combined into one
-# reading. Nocturn 3: the Gospel citation ends "Et réliqua"/"And so on"
-# with no full pericope given -- per the bare-incipit convention, only
-# the homily (Lectio7-9, St. Hilary of Poitiers) is authored, isGospel:
-# false, no citation field.
+# reading -- not Gospel-tied (Bernard's own Nocturn 2 patristic reading,
+# separate from Nocturn 3's Gospel below). Nocturn 3: Lectio7-9, St.
+# Hilary of Poitiers' Commentary on Matthew ch. 18.
+#
+# Update (2026-09-05): the Gospel pericope itself (Matt 18:1-10) is now
+# authored too (isGospel: true, immediately before the Hilary homily) --
+# sourced from missa/Latin/Sancti/05-08.txt (St. Michael's Apparition,
+# May 8, whose own Mass Gospel is this identical pericope, per a
+# `grep -rl "Matt 18:1-10" missa/Latin/` search of the reference tree)
+# and its English parallel, not guessed at.
 id: guardian-angels
 readings:
   - nocturn: 2
@@ -98,6 +104,44 @@ readings:
         trouble, call upon Him, and say: "Lord, save us, we perish."
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 18:1-10", en: "Matthew 18:1-10" }
+    text:
+      la: >-
+        In illo témpore: Accessérunt discípuli ad Jesum, dicéntes: Quis, putas, major est in regno
+        cælórum? Et advocáns Jesus párvulum, státuit eum in médio eórum et dixit: Amen, dico vobis,
+        nisi convérsi fuéritis et efficiámini sicut párvuli, non intrábitis in regnum cælórum.
+        Quicúmque ergo humiliáverit se sicut párvulus iste, hic est major in regno cælórum. Et qui
+        suscéperit unum párvulum talem in nómine meo, me súscipit. Qui autem scandalizáverit unum
+        de pusíllis istis, qui in me credunt, expédit ei, ut suspendátur mola asinária in collo
+        ejus, et demergátur in profúndum maris. Væ mundo a scándalis! Necésse est enim, ut véniant
+        scándala: verúmtamen væ hómini illi, per quem scándalum venit! Si autem manus tua vel pes
+        tuus scandalízat te, abscíde eum et projíce abs te: bonum tibi est ad vitam ingrédi
+        débilem vel claudum, quam duas manus vel duos pedes habéntem mitti in ignem ætérnum. Et si
+        óculus tuus scandalízat te, érue eum et projíce abs te: bonum tibi est cum uno óculo in
+        vitam intráre, quam duos óculos habéntem mitti in gehénnam ignis. Vidéte, ne contemnátis
+        unum ex his pusíllis: dico enim vobis, quia Angeli eórum in cælis semper vident fáciem
+        Patris mei, qui in cælis est.
+      en: >-
+        At that time, the disciples came to Jesus, saying, "Who thinkest thou is the greater in
+        the kingdom of heaven?" And Jesus, calling unto him a little child, set him in the midst
+        of them, and said, "Amen I say to you, unless you be converted, and become as little
+        children, you shall not enter into the kingdom of heaven. Whosoever therefore shall
+        humble himself as this little child, he is the greater in the kingdom of heaven. And he
+        that shall receive one such little child in my name, receiveth me. But he that shall
+        scandalize one of these little ones that believe in me, it were better for him that a
+        millstone should be hanged about his neck, and that he should be drowned in the depth of
+        the sea. Woe to the world because of scandals. For it must needs be that scandals come,
+        but nevertheless woe to that man by whom the scandal cometh. And if thy hand, or thy foot
+        scandalize thee, cut it off, and cast it from thee. It is better for thee to go into life
+        maimed or lame, than having two hands or two feet, to be cast into everlasting fire. And
+        if thy eye scandalize thee, pluck it out, and cast it from thee. It is better for thee
+        having one eye to enter into life, than having two eyes to be cast into hell fire. See
+        that you despise not one of these little ones, for I say to you that their angels in
+        heaven always see the face of my Father who is in heaven."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Hilary of Poitiers, Commentary on Matthew, ch. 18"

src/data/propers/nocturn-readings/holy-innocents.yml

@@ -8,11 +8,16 @@
 # Nocturn 2: Lectio4-6 combined into one reading, St. Augustine's
 # sermon — one continuous piece, no genuine source break.
 # Nocturn 3: Lectio7's Gospel citation (Matt 2:13-18) is a bare
-# incipit ("Et réliqua") with no full pericope text given, so — per
-# the established convention of not transcribing bare incipits — only
-# the homily portion is authored (not marked isGospel), St. Jerome's
-# commentary (Lectio7's homily + Lectio8-9 combined, one continuous
-# piece).
+# incipit ("Et réliqua") with no full pericope text given, so only the
+# homily portion was originally authored (not marked isGospel), St.
+# Jerome's commentary (Lectio7's homily + Lectio8-9 combined, one
+# continuous piece).
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — this feast's own
+# [Evangelium] carries the full pericope directly (not a redirect),
+# sourced from missa/Latin/Sancti/12-28.txt, English/Sancti/12-28.txt,
+# not guessed at.
 id: holy-innocents
 readings:
   - nocturn: 2
@@ -69,6 +74,35 @@ readings:
         persecution nipped them.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 2:13-18", en: "Matt 2:13-18" }
+    text:
+      la: >-
+        In illo témpore: Angelus Dómini appáruit in somnis Joseph, dicens: Surge, et áccipe
+        Púerum et Matrem ejus, et fuge in Ægýptum, et esto ibi, usque dum dicam tibi. Futúrum
+        est enim, ut Heródes quærat Púerum ad perdéndum eum. Qui consúrgens accépit Púerum et
+        Matrem ejus nocte, et secéssit in Ægýptum: et erat ibi usque ad óbitum Heródis: ut
+        adimplerétur quod dictum est a Dómino per Prophétam dicéntem: Ex Ægýpto vocávi Fílium
+        meum. Tunc Heródes videns, quóniam illúsus esset a Magis, irátus est valde, et mittens
+        occídit omnes púeros, qui erant in Béthlehem et in ómnibus fínibus ejus, a bimátu et
+        infra, secúndum tempus, quod exquisíerat a Magis. Tunc adimplétum est, quod dictum est
+        per Jeremíam Prophétam dicéntem: Vox in Rama audíta est, plorátus et ululátus multus:
+        Rachel plorans fílios suos, et nóluit consolári, quia non sunt.
+      en: >-
+        At that time, an angel of the Lord appeared in a dream to Joseph, saying, "Arise, and
+        take the Child and His mother, and flee into Egypt, and remain there until I tell you.
+        For Herod will seek the Child to destroy Him." So he arose, and took the Child and His
+        mother by night, and withdrew into Egypt, and remained there until the death of Herod;
+        that what was spoken by the Lord through the prophet might be fulfilled, "Out of Egypt
+        I called My Son." Then Herod, seeing that he had been tricked by the Magi, was
+        exceedingly angry; and he sent and slew all the boys in Bethlehem and all its
+        neighborhood who were two years old or under, according to the time that he had
+        carefully ascertained from the Magi. Then was fulfilled what was spoken through
+        Jeremias the prophet: "A voice was heard in Rama, weeping and loud lamentation; Rachel
+        weeping for her children, and she would not be comforted, because they are no more."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Jerome, Commentary on Matthew, Book I, on Matt 2:13-18"

src/data/propers/nocturn-readings/holy-name-of-jesus.yml

@@ -4,11 +4,15 @@
 # Nocturn 2: Lectio4-6, a sermon of St. Bernard of Clairvaux on the
 # Song of Songs, combined into one reading per this project's own
 # condensed-Matins convention (see nearby circumcision.yml/
-# immaculate-heart-of-mary.yml). Nocturn 3: the Gospel citation ends
-# "Et réliqua"/"And so on" with no full pericope given -- per the
-# bare-incipit convention, only the homily (Lectio7-9, also St.
-# Bernard, on the Circumcision) is authored, isGospel: false, no
-# citation field.
+# immaculate-heart-of-mary.yml). Nocturn 3: Lectio7-9, also St.
+# Bernard, on the Circumcision.
+#
+# Update (2026-09-05): the Gospel pericope itself (Luke 2:21) is now
+# authored too (isGospel: true, immediately before the homily) --
+# web/www/horas/Latin/Tempora/Nat2-0.txt's own Lectio7 carries the
+# identical citation and incipit as circumcision.yml's own Nocturn 3
+# Gospel (Jan 1's Missale Gospel, per that file's own header) -- same
+# pericope, reused verbatim from there rather than re-derived.
 id: holy-name-of-jesus
 readings:
   - nocturn: 2
@@ -104,6 +108,18 @@ readings:
         draw the breath of a new life again?
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 2:21", en: "Luke 2:21" }
+    text:
+      la: >-
+        In illo témpore: Postquam consummáti sunt dies octo, ut circumciderétur Puer: vocátum est
+        nomen ejus Jesus, quod vocátum est ab Angelo, priúsquam in útero conciperétur.
+      en: >-
+        At that time, when eight days were fulfilled for the circumcision of the Child, His name
+        was called Jesus, the name given Him by the angel before He was conceived in the womb.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Bernard of Clairvaux, Sermon 1 on the Circumcision"

src/data/propers/nocturn-readings/holy-name-of-mary.yml

@@ -7,8 +7,52 @@
 # given -- per the bare-incipit convention, only the homily (Lectio7-9,
 # St. Peter Chrysologus) is authored, isGospel: false, no citation
 # field.
+#
+# Update (2026-09-05): Nocturn 2's Gospel pericope (Luke 1:26-38, the
+# Annunciation) is now authored too (isGospel: true, immediately before
+# St. Bernard's homily) -- the day's own Missale [Evangelium] in
+# web/www/missa/Latin/Sancti/09-12.txt (same pericope, full text given
+# there, not a redirect), matching the homily's own declared citation.
 id: holy-name-of-mary
 readings:
+  - nocturn: 2
+    isGospel: true
+    citation: { la: "Luc 1:26-38", en: "Luke 1:26-38" }
+    text:
+      la: >-
+        In illo témpore: Missus est Angelus Gábriel a Deo in civitátem Galilææ, cui nomen
+        Názareth, ad Vírginem desponsátam viro, cui nomen erat Joseph, de domo David, et nomen
+        Vírginis María. Et ingréssus Angelus ad eam, dixit: Ave, grátia plena; Dóminus tecum:
+        benedícta tu in muliéribus. Quæ cum audísset, turbáta est in sermóne ejus: et cogitábat,
+        qualis esset ista salutátio. Et ait Angelus ei: Ne tímeas, María, invenísti enim grátiam
+        apud Deum: ecce, concípies in útero et páries fílium, et vocábis nomen ejus Jesum. Hic
+        erit magnus, et Fílius Altíssimi vocábitur, et dabit illi Dóminus Deus sedem David, patris
+        ejus: et regnábit in domo Jacob in ætérnum, et regni ejus non erit finis. Dixit autem
+        María ad Angelum: Quómodo fiet istud, quóniam virum non cognósco? Et respóndens Angelus,
+        dixit ei: Spíritus Sanctus supervéniet in te, et virtus Altíssimi obumbrábit tibi. Ideóque
+        et quod nascétur ex te Sanctum, vocábitur Fílius Dei. Et ecce, Elísabeth, cognáta tua, et
+        ipsa concépit fílium in senectúte sua: et hic mensis sextus est illi, quæ vocátur stérilis:
+        quia non erit impossíbile apud Deum omne verbum. Dixit autem María: Ecce ancílla Dómini,
+        fiat mihi secúndum verbum tuum.
+      en: >-
+        At that time, the angel Gabriel was sent from God to a town of Galilee called Nazareth, to
+        a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name was
+        Mary. And when the angel had come to her, he said, "Hail, full of grace, the Lord is with
+        you. Blessed are you among women." When she had heard him she was troubled at his word,
+        and kept pondering what manner of greeting this might be. And the angel said to her, "Do
+        not be afraid, Mary, for you have found grace with God. Behold, you shall conceive in your
+        womb and shall bring forth a Son; and you shall call His name Jesus. He shall be great, and
+        shall be called the Son of the Most High; and the Lord God will give Him the throne of
+        David His father, and He shall be king over the house of Jacob forever; and of His kingdom
+        there shall be no end." But Mary said to the angel, "How shall this happen, since I do not
+        know man?" And the angel answered and said to her, "The Holy Spirit shall come upon you and
+        the power of the Most High shall overshadow you; and therefore the Holy One to be born
+        shall be called the Son of God. And behold, Elizabeth your kinswoman also has conceived a
+        son in her old age, and she who was called barren is now in her sixth month; for nothing
+        shall be impossible with God." But Mary said, "Behold the handmaid of the Lord; be it done
+        to me according to your word."
+    status: { la: verified, en: verified }
+
   - nocturn: 2
     isGospel: false
     source: "St. Bernard of Clairvaux, 2nd Homily on Luke 1:26 (Missus Est)"

src/data/propers/nocturn-readings/immaculate-conception.yml

@@ -10,12 +10,17 @@
 # here to the Conception, one continuous piece) and Lectio6 (the Acts
 # of Pope Pius IX defining the dogma in 1854) — a real source and
 # topic change, not a split-for-length case.
-# Nocturn 3: Lectio7's Gospel citation (Luke 1:26-28) is a bare
-# incipit ("Et réliqua") with no full pericope text given, so — per
-# the established convention of not transcribing bare incipits — only
-# the homily portion is authored (not marked isGospel), St. Germain of
-# Constantinople's homily on the Presentation (Lectio7's homily +
-# Lectio8-9 combined, one continuous piece).
+# Nocturn 3: Lectio7's Gospel citation is Luke 1:26-28 (the
+# Annunciation's opening verses); St. Germain of Constantinople's
+# homily on the Presentation (Lectio7's homily + Lectio8-9 combined,
+# one continuous piece) follows it.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — this exact text
+# (Luke 1:26-28) is already authored verbatim in
+# apparition-of-the-immaculate-bvm.yml (that Octave day's own Nocturn 2
+# Gospel, wholesale-inherited from this same Dec 8 feast per its own
+# header), so reused from there rather than re-derived.
 id: immaculate-conception
 readings:
   - nocturn: 2
@@ -129,6 +134,22 @@ readings:
         therefore is to be held by all faithful Christians firmly and constantly.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 1:26-28", en: "Luke 1:26-28" }
+    text:
+      la: >-
+        In illo témpore: Missus est Angelus Gábriël a Deo in civitátem Galilææ, cui nomen
+        Názareth, ad Vírginem desponsátam viro, cui nomen erat Joseph, de domo David, et nomen
+        Vírginis María. Et ingréssus Angelus ad eam, dixit: Ave, grátia plena; Dóminus tecum:
+        benedícta tu in muliéribus.
+      en: >-
+        At that time, the angel Gabriel was sent from God to a town of Galilee called Nazareth,
+        to a virgin betrothed to a man named Joseph, of the house of David, and the virgin's name
+        was Mary. And when the angel came to her, he said, "Hail, full of grace, the Lord is with
+        you. Blessed are you among women."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Germain of Constantinople, Homily on the Presentation of the Blessed Virgin"

src/data/propers/nocturn-readings/immaculate-heart-of-mary.yml

@@ -4,10 +4,15 @@
 # Nocturn 2: Lectio4-6, a sermon of St. Bernardine of Siena on the
 # Visitation and an excerpt from ecclesiastical documents on the
 # feast's own institution history (Pius VII, 1801; Pius IX; Pius XII,
-# 1942), combined into one reading. Nocturn 3: the Gospel citation ends
-# "Et réliqua"/"And so on" with no full pericope given -- per the
-# bare-incipit convention, only the homily (Lectio7-9, St. Robert
-# Bellarmine) is authored, isGospel: false, no citation field.
+# 1942), combined into one reading, not Gospel-tied. Nocturn 3:
+# Lectio7-9, St. Robert Bellarmine's homily on the Seven Words of
+# Christ on the Cross.
+#
+# Update (2026-09-05): the Gospel pericope itself (John 19:25-27, Our
+# Lord entrusting Mary to St. John from the Cross) is now authored too
+# (isGospel: true, immediately before the Bellarmine homily) -- sourced
+# from missa/Latin/Sancti/08-22.txt's own [Evangelium] (this same
+# feast's own Mass Gospel) and its English parallel, not guessed at.
 id: immaculate-heart-of-mary
 readings:
   - nocturn: 2
@@ -123,6 +128,23 @@ readings:
         Mass.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Joann 19:25-27", en: "John 19:25-27" }
+    text:
+      la: >-
+        In illo témpore: Stabant juxta crucem Jesu mater ejus, et soror matris ejus María
+        Cléophæ, et María Magdaléne. Cum vidísset ergo Jesus matrem, et discípulum stantem, quem
+        diligébat, dicit matri suæ: Múlier, ecce fílius tuus. Deinde dicit discípulo: Ecce mater
+        tua. Et ex illa hora accépit eam discípulus in sua.
+      en: >-
+        At that time, there were standing by the Cross of Jesus, His Mother, and His Mother's
+        sister, Mary of Cleophas, and Mary Magdalen. When Jesus, therefore, saw His Mother and the
+        disciple standing by, 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.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Robert Bellarmine, On the Seven Words of Christ on the Cross, ch. 12"

src/data/propers/nocturn-readings/maternity-of-the-bvm.yml

@@ -4,10 +4,21 @@
 # Nocturn 2: Lectio4-5 (two excerpts from Pope St. Leo the Great's own
 # Nativity sermons) plus Lectio6 (Pius XI's own history of this feast's
 # institution, 1931, for the 1500th anniversary of the Council of
-# Ephesus), combined into one reading. Nocturn 3: the Gospel citation
-# ends "Et réliqua"/"And so on" with no full pericope given -- per the
-# bare-incipit convention, only the homily (Lectio7-9, St. Bernard of
-# Clairvaux) is authored, isGospel: false, no citation field.
+# Ephesus), combined into one reading, not Gospel-tied. Nocturn 3:
+# Lectio7-9, St. Bernard of Clairvaux's Homily 1 in Praise of the
+# Virgin Mother (on Luke 2:43-51, the Finding in the Temple -- "Fili,
+# quid fecísti nobis sic?" is this homily's own opening line, quoting
+# that pericope directly, not the "Missus est"/Annunciation Bernard
+# series reused elsewhere in this store).
+#
+# Update (2026-09-05): the Gospel pericope itself (Luke 2:43-51) is now
+# authored too (isGospel: true, immediately before the homily) --
+# sourced from missa/Latin/Sancti/10-11.txt's own [Evangelium] (this
+# same feast's own Mass Gospel) and its English parallel, not guessed
+# at, and not the Annunciation pericope (Luke 1:26-38) initially
+# suspected -- this feast's own Nocturn 3 Gospel is genuinely the
+# Finding in the Temple, confirmed via horas/Latin/Sancti/10-11.txt's
+# own Lectio7.
 id: maternity-of-the-bvm
 readings:
   - nocturn: 2
@@ -133,6 +144,36 @@ readings:
         of a double of the second class.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 2:43-51", en: "Luke 2:43-51" }
+    text:
+      la: >-
+        In illo témpore: Cum redírent, remánsit puer Jesus in Jerúsalem, et non cognovérunt
+        paréntes ejus. Existimántes autem illum esse in comitátu, venérunt iter diei, et
+        requirébant eum inter cognátos, et notos. Et non inveniéntes, regréssi sunt in Jerúsalem,
+        requiréntes eum. Et factum est, post tríduum invenérunt illum in templo sedéntem in médio
+        doctórum, audiéntem illos, et interrogántem eos. Stupébant autem omnes, qui eum
+        audiébant, super prudéntia et respónsis ejus. Et vidéntes admiráti sunt. Et dixit mater
+        ejus ad illum: Fili, quid fecísti nobis sic? ecce pater tuus, et ego doléntes
+        quærebámus te. Et ait ad illos: Quid est quod me quærebátis? nesciebátis quia in his,
+        quæ Patris mei sunt, opórtet me esse? Et ipsi non intellexérunt verbum, quod locútus est
+        ad eos. Et descéndit cum eis, et venit Názareth: et erat súbditus illis.
+      en: >-
+        At that time, when they were returning, the Boy Jesus remained in Jerusalem, and His
+        parents did not know it. But thinking that He was in the caravan, they had come a day's
+        journey before it occurred to them to look for Him among their relatives and
+        acquaintances. And not finding Him, they returned to Jerusalem in search of Him. And it
+        came to pass after three days, that they found Him in the temple, sitting in the midst of
+        the teachers, listening to them and asking them questions. And all who were listening to
+        Him were amazed at His understanding and His answers. And when they saw Him, they were
+        astonished. And His Mother said to Him, Son, why have You done so to us? Behold, in
+        sorrow Your father and I have been seeking You. And He said to them, How is it that you
+        sought Me? Did you not know that I must be about My Father's business? And they did not
+        understand the word that He spoke to them. And He went down with them and came to
+        Nazareth, and was subject to them.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Bernard of Clairvaux, Homily 1 in Praise of the Virgin Mother"

src/data/propers/nocturn-readings/month-week-081.yml

@@ -15,6 +15,13 @@
 #
 # Combined per the recombine rule: Lectio4-6 are one continuous excerpt
 # from the same sermon, no real source break between them.
+#
+# Checked 2026-09-05 for a missing Gospel pairing: confirmed via
+# horas/Latin/Tempora/081-0.txt directly — this source file has only
+# Lectio1-6 (no Lectio7-9 at all), so there is no Nocturn 3/Gospel slot
+# in this particular ordinary week's own office to pair against. Same
+# for month-week-082/083/084/085.yml (each checked individually against
+# its own Tempora/08N-0.txt). No pairing added to any of the five.
 id: month-week-081
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/month-week-082.yml

@@ -3,6 +3,9 @@
 # Responsory: no own Responsory4 in the source; reuses 081's (the "first
 # one when several collapse" convention), per the source's own
 # @Tempora/081-0:Responsory4 cross-reference.
+# Checked 2026-09-05: horas/Latin/Tempora/082-0.txt has only Lectio1-6
+# (no Nocturn 3/Gospel slot) — see month-week-081.yml's header. No
+# pairing added.
 id: month-week-082
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/month-week-083.yml

@@ -1,6 +1,9 @@
 # Matins Nocturn 2 for "3rd Sunday of August" (Tempora/083-0.txt) — see
 # month-week-081.yml's header for the id scheme. Responsory reuses 081's
 # own Responsory4 (source's own cross-reference).
+# Checked 2026-09-05: horas/Latin/Tempora/083-0.txt has only Lectio1-6
+# (no Nocturn 3/Gospel slot) — see month-week-081.yml's header. No
+# pairing added.
 id: month-week-083
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/month-week-084.yml

@@ -1,6 +1,9 @@
 # Matins Nocturn 2 for "4th Sunday of August" (Tempora/084-0.txt) — see
 # month-week-081.yml's header for the id scheme. Responsory reuses 081's
 # own Responsory4 (source's own cross-reference).
+# Checked 2026-09-05: horas/Latin/Tempora/084-0.txt has only Lectio1-6
+# (no Nocturn 3/Gospel slot) — see month-week-081.yml's header. No
+# pairing added.
 id: month-week-084
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/month-week-085.yml

@@ -1,6 +1,9 @@
 # Matins Nocturn 2 for "5th Sunday of August" (Tempora/085-0.txt) — see
 # month-week-081.yml's header for the id scheme. Responsory reuses 081's
 # own Responsory4 (source's own cross-reference).
+# Checked 2026-09-05: horas/Latin/Tempora/085-0.txt has only Lectio1-6
+# (no Nocturn 3/Gospel slot) — see month-week-081.yml's header. No
+# pairing added.
 id: month-week-085
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/most-precious-blood.yml

@@ -4,10 +4,13 @@
 # Nocturn 2: Lectio4-6, St. John Chrysostom's homily on the Blood of
 # Christ (including the note on Pius XI's 1933 elevation of this feast
 # to Duplex I Classis for the Jubilee of the Redemption), combined into
-# one reading. Nocturn 3: the Gospel citation ends "Et réliqua"/"And so
-# on" with no full pericope given -- per the bare-incipit convention,
-# only the homily (Lectio7-9, St. Augustine of Hippo) is authored,
-# isGospel: false, no citation field.
+# one reading. Nocturn 3: the Gospel pericope (John 19:30-35, full text)
+# is now authored too (isGospel: true, immediately before St. Augustine
+# of Hippo's homily, Lectio7-9) -- sourced from
+# missa/Latin/Sancti/07-01.txt's own [Evangelium] and
+# missa/English/Sancti/07-01.txt, matching the convention set by
+# post-pentecost-16.yml (2026-09-05). Nocturn 2's own homily (St. John
+# Chrysostom) is not Gospel-paired -- it stays as-is.
 id: most-precious-blood
 readings:
   - nocturn: 2
@@ -126,6 +129,33 @@ readings:
         celebrated as such every year by the universal Church.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Joann 19:30-35", en: "John 19:30-35" }
+    text:
+      la: >-
+        In illo témpore: Cum accepísset Jesus acétum, dixit: Consummátum est. Et
+        inclináto cápite trádidit spíritum. Judæi ergo -- quóniam Parascéve erat --,
+        ut non remanérent in cruce córpora sábbato -- erat enim magnus dies ille
+        sábbati --, rogavérunt Pilátum, ut frangeréntur eórum crura et tolleréntur.
+        Venérunt ergo mílites: et primi quidem fregérunt crura et altérius, qui
+        crucifíxus est cum eo. Ad Jesum autem cum venissent, ut vidérunt eum jam
+        mórtuum, non fregérunt ejus crura, sed unus mílitum láncea latus ejus apéruit,
+        et contínuo exívit sanguis et aqua. Et qui vidit, testimónium perhíbuit; et
+        verum est testimónium ejus.
+      en: >-
+        At that time, when Jesus had taken the wine, He said, It is consummated! And
+        bowing His head, He gave up His spirit. The Jews therefore, since it was the
+        Preparation Day, in order that the bodies might not remain upon the cross on
+        the Sabbath, for that Sabbath was a solemn day, besought Pilate that their
+        legs might be broken, and that they might be taken away. The soldiers
+        therefore 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 opened His
+        side with a lance, and immediately there came out Blood and water. And he who
+        saw it has borne witness, and his witness is true.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Augustine of Hippo, Tractatus 120 on John"

src/data/propers/nocturn-readings/nativity-bvm.yml

@@ -7,6 +7,20 @@
 # Lectio4-6 combined into one reading, one continuous excerpt of St.
 # Augustine's sermon. No responsory given in the source for these
 # lessons.
+#
+# Checked 2026-09-05 for a Gospel pairing: this reading (Augustine's
+# Sermon 18, Lectio4-6) is Nocturn 2, not Nocturn 3 -- it is a
+# panegyric on Mary's nativity generally, not an exegesis of a Gospel
+# pericope, so no isGospel pairing applies to it.
+#
+# Update (2026-09-05, second pass): Nocturn 3 now authored too --
+# horas/Latin/Sancti/09-08.txt's own Lectio7-9 (Gospel Matt 1:1-16, the
+# genealogy, bare incipit; St. Jerome's Commentary on Matthew Bk. 1 as
+# the homily, Lectio7's own portion + Lectio8-9 combined per this
+# store's recombine convention). Full Gospel pericope sourced from this
+# feast's own Missale [Evangelium] (missa/Latin/Sancti/09-08.txt's own
+# `@Sancti/08-16` redirect, St. Hyacinth's date reusing the same
+# genealogy text), English the parallel missa/English/Sancti/08-16.txt.
 id: nativity-bvm
 readings:
   - nocturn: 2
@@ -65,3 +79,103 @@ readings:
         hath done to me great things. The new miracle of Mary's delivery hath effaced the curse
         of the frail backslider, and the singing of Mary hath silenced the wailing of Eve.
     status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 1:1-16", en: "Matt 1:1-16" }
+    text:
+      la: >-
+        Liber generatiónis Jesu Christi, fílii David, fílii Abraham. Abraham génuit Isaac. Isaac
+        autem génuit Jacob. Jacob autem génuit Judam et fratres ejus. Judas autem génuit Phares
+        et Zaram de Thamar. Phares autem génuit Esron. Esron autem génuit Aram. Aram autem génuit
+        Amínadab. Amínadab autem génuit Naásson. Naásson autem génuit Salmon. Salmon autem génuit
+        Booz de Rahab. Booz autem génuit Obed ex Ruth. Obed autem génuit Jesse. Jesse autem
+        génuit David regem. David autem rex génuit Salomónem ex ea, quæ fuit Uriæ. Sálomon autem
+        génuit Róboam. Róboam autem génuit Abíam. Abías autem génuit Asa. Asa autem génuit
+        Jósaphat. Jósaphat autem génuit Joram. Joram autem génuit Ozíam. Ozías autem génuit
+        Jóatham. Jóatham autem génuit Achaz. Achaz autem génuit Ezechíam. Ezechías autem génuit
+        Manássen. Manásses autem génuit Amon. Amon autem génuit Josíam. Josías autem génuit
+        Jechoníam et fratres ejus in transmigratióne Babylónis. Et post transmigratiónem
+        Babylónis: Jechonías génuit Saláthiel. Saláthiel autem génuit Zoróbabel. Zoróbabel autem
+        génuit Abiud. Abiud autem génuit Elíacim. Elíacim autem génuit Azor. Azor autem génuit
+        Sadoc. Sadoc autem génuit Achim. Achim autem génuit Eliud. Eliud autem génuit Eleázar.
+        Eleázar autem génuit Mathan. Mathan autem génuit Jacob. Jacob autem génuit Joseph, virum
+        Maríæ, de qua natus est Jesus, qui vocátur Christus.
+      en: >-
+        The book of the origin of Jesus Christ, the Son of David, the son of Abraham. Abraham
+        begot Isaac, Isaac begot Jacob, Jacob begot Judas and his brethren. Judas begot Phares and
+        Zara of Thamar, Phares begot Esron, Esron begot Aram. And Aram begot Aminadab, Aminadab
+        begot Naasson, Naasson begot Salmon. Salmon begot Booz of Rahab. Booz begot Obed of Ruth,
+        Obed begot Jesse, Jesse begot David the King. And David the king begot Solomon of the
+        former wife of Urias. Solomon begot Roboam, Roboam begot Abia, Abia begot Asa. And Asa
+        begot Josaphat, Josaphat begot Joram, Joram begot Ozias. And Ozias begot Joatham, Joatham
+        begot Achaz, Achaz begot Ezechias. And Ezechias begot Manasses, Manasses begot Amon, Amon
+        begot Josias. And Josias begot Jechonias and his brethren at the time of the carrying
+        away to Babylon. And after the carrying away to Babylon, Jechonias begot Salathiel,
+        Salathiel begot Zorobabel. And Zorobabel begot Abiud, Abiud begot Eliachim, Eliachim
+        begot Azor. And Azor begot Sadoc, Sadoc begot Achim, Achim begot Eliud. And Eliud begot
+        Eleazar, Eleazar begot Matthan, Matthan begot Jacob. And Jacob begot Joseph, the husband
+        of Mary, and of her was born Jesus Who is called Christ.
+    status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: false
+    source: "St. Jerome, Priest, Commentary on Matthew, Bk. 1, in initium"
+    text:
+      la: >-
+        In Isaía légimus: Generatiónem ejus quis enarrábit? Non ergo putémus Evangelístam
+        Prophétæ esse contrárium, ut quod ille impossíbile dixit effátu, hic narráre incípiat:
+        quia ibi de generatióne Divinitátis, hic de incarnatióne est dictum. A carnálibus autem
+        cœpit, ut per hóminem, Deum díscere incipiámus. Fílii David, fílii Abraham. Ordo
+        præpósterus, sed necessário commutátus. Si enim primum posuísset Abraham et póstea David,
+        rursus ei repeténdus fúerat Abraham, ut generatiónis séries texerétur.
+
+
+        Ideo autem, céteris prætermíssis, horum fílium nuncupávit, quia ad hos tantum facta est
+        de Christo repromíssio. Ad Abraham: In sémine, inquit, tuo benedicéntur omnes gentes,
+        quod est Christus. Ad David: De fructu ventris tui ponam super sedem tuam. Judas autem
+        génuit Phares et Zaram de Thamar. Notándum, in genealogía Salvatóris nullam sanctárum
+        assúmi mulíerum, sed eas quas Scriptúra reprehéndit; ut, qui propter peccatóres vénerat,
+        de peccatóribus nascens, ómnium peccáta deléret. Unde et in consequéntibus Ruth Moabítis
+        pónitur, et Bethsabée uxor Uríæ.
+
+
+        Jacob autem génuit Joseph. Hunc locum objécit nobis Juliánus Augústus de dissonántia
+        Evangelistárum, cur Evangelísta Matthǽus Joseph díxerit fílium Jacob et Lucas eum fílium
+        appellárit Heli; non intéllegens consuetúdinem Scripturárum, quod alter secúndum natúram,
+        alter secúndum legem ei pater sit. Scimus enim hoc per Móysen, Deo jubénte, præcéptum, ut,
+        si frater aut propínquus absque líberis mórtuus fúerit, álius accípiat uxórem ad
+        suscitándum semen fratris vel propínqui sui. Joseph virum Maríæ. Cum virum audíeris,
+        suspício tibi non súbeat nuptiárum; sed recordáre consuetúdinis Scripturárum, quod sponsi
+        viri, et sponsæ vocéntur uxóres.
+      en: >-
+        In Isaiah we read: Who shall declare his generation? Let us not, then, think that the
+        Evangelist is contrary to the Prophet, so that what the Prophet said was impossible to
+        utter, the Evangelist should begin to narrate: for there it is spoken of the generation
+        of His Godhead, here of His Incarnation. He began from the things of the flesh, that
+        through man we might begin to know God. The son of David, the son of Abraham. The order
+        is reversed, but of necessity changed. For if he had put Abraham first and David after,
+        Abraham would have had to be repeated again, that the series of the generation might be
+        woven together.
+
+
+        Matthew first calleth Christ the son of these twain only, Abraham and David, all others
+        being passed over, because unto these twain only was the promise concerning Christ made.
+        To Abraham: In thy seed, saith He, shall all nations be blessed, which is Christ. To
+        David: Of the fruit of thy body will I set upon thy throne. And Judas begat Phares and
+        Zara of Thamar. It is to be noted that in the genealogy of the Saviour none of the holy
+        women is taken, but those whom Scripture reproves; that He Who came for the sake of
+        sinners, being born of sinners, might blot out the sins of all. Whence also in what
+        follows is set Ruth the Moabitess, and Bathsheba the wife of Urias.
+
+
+        And Jacob begat Joseph. This passage Julian Augustus objected to us on account of the
+        seeming disagreement of the Evangelists, why the Evangelist Matthew called Joseph the son
+        of Jacob, and Luke calls him the son of Heli; not understanding the custom of the
+        Scriptures, that one is his father according to nature, another according to the law. For
+        we know this was commanded through Moses, at God's bidding, that if a brother or kinsman
+        should die without children, another should take his wife to raise up seed to his brother
+        or kinsman. Joseph the husband of Mary. When you hear the word husband, let no suspicion
+        of marriage come upon you; but remember the custom of the Scriptures, that betrothed men
+        and women are called husbands and wives.
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/nativity-of-st-john-the-baptist.yml

@@ -11,9 +11,18 @@
 # Nocturn 3: Lectio7's Gospel citation (Luke 1:57-69) quotes only the
 # opening sentence before "Et réliqua", not the full pericope, so —
 # per the pre-1955 pass's convention of not transcribing bare incipits
-# — only the homily portion is authored (not marked isGospel),
-# combined with Lectio8-9 as one continuous excerpt of St. Ambrose's
-# commentary.
+# — only the homily portion was originally authored (not marked
+# isGospel), combined with Lectio8-9 as one continuous excerpt of
+# St. Ambrose's commentary.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily), sourced from the
+# day's own Missale [Evangelium] in web/www/missa/Latin/Sancti/06-24.txt
+# (full text given there, not a redirect). That source gives the
+# pericope as Luke 1:57-68 (through Zachary's Benedictus opening verse)
+# — one verse short of the homily's own declared "on Luke 1:57-69" —
+# but is otherwise the same pericope the homily discusses, so it is
+# used as found rather than extended by guesswork.
 #
 # Both reading entries below carry their closing proper responsory:
 # Nocturn 2's is [Responsory6] (the last of Lectio4-6); Nocturn 3's is
@@ -95,6 +104,41 @@ readings:
       la: "R. Innuébant patri ejus quem vellet vocári eum: et póstulans pugillárem, scripsit dicens: * Joánnes est nomen ejus.\nV. Apértum est os Zacharíæ, et prophetávit dicens.\nR. Joánnes est nomen ejus."
       en: "R. They made signs to his father, how he would have him called; and he asked for a writing-table, and wrote, saying: * His name is John.\nV. The mouth of Zacharias was opened, and he prophesied, saying:\nR. His name is John."
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 1:57-68", en: "Luke 1:57-68" }
+    text:
+      la: >-
+        Elísabeth implétum est tempus pariéndi, et péperit fílium. Et audiérunt vicíni et cognáti
+        ejus, quia magnificávit Dóminus misericórdiam suam cum illa, et congratulabántur ei. Et
+        factum est in die octávo, venérunt circumcídere púerum, et vocábant eum nómine patris sui
+        Zacharíam. Et respóndens mater ejus, dixit: Nequáquam, sed vocábitur Joánnes. Et
+        dixérunt ad illam: Quia nemo est in cognatióne tua, qui vocétur hoc nómine. Innuébant
+        autem patri ejus, quem vellet vocári eum. Et póstulans pugillárem, scripsit, dicens:
+        Joánnes est nomen ejus. Et miráti sunt univérsi. Apértum est autem illico os ejus et
+        lingua ejus, et loquebátur benedícens Deum. Et factus est timor super omnes vicínos
+        eórum: et super ómnia montána Judææ divulgabántur ómnia verba hæc: et posuérunt omnes,
+        qui audíerant in corde suo, dicéntes: Quis, putas, puer iste erit? Etenim manus Dómini
+        erat cum illo. Et Zacharías, pater ejus, repletus est Spíritu Sancto, et prophetávit,
+        dicens: Benedíctus Dóminus, Deus Israël, quia visitávit et fecit redemptiónem plebis
+        suæ.
+      en: >-
+        Elizabeth's time was fulfilled that she should be delivered, and she brought forth a son.
+        And her neighbors and kinsfolk heard that the Lord had magnified His mercy toward her, and
+        they rejoiced with her. And it came to pass on the eighth day, that they came to circumcise
+        the child, and they were going to call him by his father's name, Zachary. And his mother
+        answered and said, "Not so, but he shall be called John." And they said to her, "There is
+        none of your kindred that is called by this name." And they kept inquiring by signs of his
+        father what he would have him called. And asking for a writing-tablet he wrote the words,
+        "John is his name." And they all marveled. And immediately his mouth was opened and his
+        tongue loosed, and he began to speak, blessing God. And fear came on all their neighbors;
+        and all these things were spoken abroad in all the hill country of Judea. And all who
+        heard them laid them up in their heart, saying, "What then will this child be?" For the
+        hand of the Lord was with him. And Zachary his father was filled with the Holy Spirit, and
+        prophesied, saying, "Blessed be the Lord, the God of Israel, because He has visited and
+        wrought redemption for His people."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Bk. 2 (on Luke 1:57-69)"

src/data/propers/nocturn-readings/octave-of-all-saints.yml

@@ -1,11 +1,18 @@
 # Matins Nocturn 2-3 readings for the Octave Day of All Saints (Nov
 # 8). Sourced directly from web/www/horas/Latin/Sancti/11-08.txt,
 # English/Sancti/11-08.txt. Nocturn 2: Lectio4-6, St. Cyprian's "De
-# mortalitate" (in fine), combined into one reading. Nocturn 3: the
-# Gospel citation (Matt 5:1-12) ends "Et réliqua"/"And so on" with no
-# full pericope given -- per the bare-incipit convention, only the
-# homily (Lectio7-8, St. Augustine) is authored, isGospel: false, no
-# citation field.
+# mortalitate" (in fine), combined into one reading -- a general
+# meditation on death and the communion of saints, not an exegesis of
+# any Gospel pericope, so it stays isGospel: false with no pairing.
+# Nocturn 3: the Gospel pericope (Matt 5:1-12, the Beatitudes, full
+# text) is now authored too (isGospel: true, immediately before St.
+# Augustine's homily, Lectio7-8) -- sourced from All Saints' own Mass
+# Gospel (missa/Latin/Sancti/06-05.txt's own [Evangelium], reached via
+# missa/Latin/Sancti/11-08.txt -> vide Sancti/11-01 -> @Sancti/06-05)
+# and missa/English/Sancti/06-05.txt, matching the convention set by
+# post-pentecost-16.yml (2026-09-05). all-saints.yml itself does not
+# yet carry this pairing either, so it is authored fresh here rather
+# than reused.
 id: octave-of-all-saints
 readings:
   - nocturn: 2
@@ -85,6 +92,36 @@ readings:
         these soon to be, unto Christ soon to come, let us be fain.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 5:1-12", en: "Matt 5:1-12" }
+    text:
+      la: >-
+        In illo témpore: Videns Jesus turbas, ascéndit in montem, et cum sedísset,
+        accessérunt ad eum discípuli ejus, et apériens os suum, docébat eos, dicens:
+        Beáti páuperes spíritu: quóniam ipsórum est regnum cœlórum. Beáti mites:
+        quóniam ipsi possidébunt terram. Beáti, qui lugent: quóniam ipsi
+        consolabúntur. Beáti, qui esúriunt et sítiunt justítiam: quóniam ipsi
+        saturabúntur. Beáti misericórdes: quóniam ipsi misericórdiam consequántur.
+        Beáti mundo corde: quóniam ipsi Deum vidébunt. Beáti pacífici: quóniam fílii
+        Dei vocabúntur. Beáti, qui persecutiónem patiúntur propter justítiam: quóniam
+        ipsórum est regnum cœlórum. Beáti estis, cum maledíxerint vobis et persecúti
+        vos fúerint, et díxerint omne malum advérsum vos, mentiéntes, propter me:
+        gaudete et exsultáte, quóniam merces vestra copiósa est in cœlis.
+      en: >-
+        At that time, Jesus seeing the crowds, went up the mountain. And when He was
+        seated, His disciples came to Him. And opening His mouth He taught them,
+        saying, Blessed are the poor in spirit, for theirs is the kingdom of heaven.
+        Blessed are the meek, for they shall possess the earth. Blessed are they who
+        mourn, for they shall be comforted. Blessed are they who hunger and thirst
+        for justice, for they shall be satisfied. Blessed are the merciful, for they
+        shall obtain mercy. Blessed are the clean of heart, for they shall see God.
+        Blessed are the peacemakers, for they shall be called the children of God.
+        Blessed are you when men reproach you, and persecute you, and, speaking
+        falsely, say all manner of evil against you, for My sake. Rejoice and exult,
+        because your reward is great in heaven.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Augustine, Bk. i. on the Lord's Sermon (Matt 5:1-12)"

src/data/propers/nocturn-readings/octave-of-ss-peter-and-paul.yml

@@ -1,11 +1,16 @@
 # Matins Nocturn 2-3 readings for the Octave Day of Ss. Peter and Paul
 # (July 6). Sourced directly from web/www/horas/Latin/Sancti/07-06.txt,
 # English/Sancti/07-06.txt. Nocturn 2: Lectio4-6, St. John Chrysostom's
-# sermon on both Apostles, combined into one reading. Nocturn 3: the
-# Gospel citation ends "Et réliqua"/"And so on" with no full pericope
-# given -- per the bare-incipit convention, only the homily (Lectio7-9,
-# St. Jerome on Christ walking on the water) is authored, isGospel:
-# false, no citation field.
+# sermon on both Apostles, combined into one reading -- a general
+# panegyric, not tied to a Gospel pericope, so it stays isGospel: false
+# with no pairing. Nocturn 3: the Gospel pericope (Matt 14:22-33, Christ
+# walking on the water -- confirmed by St. Jerome's homily text itself,
+# which directly comments on this passage, not Matt 16:13-19/Tu es
+# Petrus as might be guessed from the Common of Popes) is now authored
+# too (isGospel: true, immediately before St. Jerome's homily,
+# Lectio7-9) -- sourced from missa/Latin/Sancti/07-06.txt's own
+# [Evangelium] and missa/English/Sancti/07-06.txt, matching the
+# convention set by post-pentecost-16.yml (2026-09-05).
 id: octave-of-ss-peter-and-paul
 readings:
   - nocturn: 2
@@ -74,6 +79,45 @@ readings:
         nails of Peter set therein as the jewels of the diadem.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 14:22-33", en: "Matt 14:22-33" }
+    text:
+      la: >-
+        In illo témpore: Cómpulit Jesus discípulos ascéndere in navículam, et
+        præcédere eum trans fretum, donec dimítteret turbas. Et dimíssa turba,
+        ascéndit in montem solus oráre. Véspere autem facto, solus erat ibi.
+        Navícula autem in médio mari jactabátur flúctibus: erat enim contrárius
+        ventus. Quarta autem vigília noctis venit ad eos ámbulans super mare. Et
+        vidéntes eum super mare ambulántem, turbáti sunt, dicéntes: Quia phantásma
+        est. Et præ timóre clamavérunt. Statímque Jesus locútus est eis, dicens:
+        Habete fidúciam: ego sum, nolíte timére. Respóndens autem Petrus, dixit:
+        Dómine, si tu es, jube me ad te veníre super aquas. At ipse ait: Veni. Et
+        descéndens Petrus de navícula, ambulábat super aquam, ut veníret ad Jesum.
+        Videns vero ventum válidum, tímuit: et cum cœpísset mergi, clamávit dicens:
+        Dómine, salvum me fac. Et contínuo Jesus exténdens manum, apprehéndit eum, et
+        ait illi: Módicæ fídei, quare dubitásti? Et cum ascendísset in navículam,
+        cessávit ventus. Qui autem in navícula erant, venérunt et adoravérunt eum,
+        dicéntes: Vere Fílius Dei es.
+      en: >-
+        And forthwith Jesus obliged his disciples to go up into the boat, and to go
+        before him over the water, till he dismissed the people. And having
+        dismissed the multitude, he went into a mountain alone to pray. And when it
+        was evening, he was there alone. But the boat in the midst of the sea was
+        tossed with the waves: for the wind was contrary. And in the fourth watch of
+        the night, he came to them walking upon the sea. And they seeing him walk
+        upon the sea, were troubled, saying: It is an apparition. And they cried out
+        for fear. And immediately Jesus spoke to them, saying: Be of good heart: it
+        is I, fear ye not. And Peter making answer, said: Lord, if it be thou, bid me
+        come to thee upon the waters. And he said: Come. And Peter going down out of
+        the boat, walked upon the water to come to Jesus. But seeing the wind
+        strong, he was afraid: and when he began to sink, he cried out, saying:
+        Lord, save me. And immediately Jesus stretching forth his hand took hold of
+        him, and said to him: O thou of little faith, why didst thou doubt? And when
+        they were come up into the boat, the wind ceased. And they that were in the
+        boat came and adored him, saying: Indeed thou art the Son of God.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Jerome, Commentary on Matthew, Bk. II, ch. 14"

src/data/propers/nocturn-readings/our-lady-of-the-snows.yml

@@ -16,11 +16,20 @@
 # Common of Feasts of the BVM's own Nocturn 3 (Commune/C11.txt): a bare
 # Gospel incipit (Luke 11:27-28, "Et réliqua") followed by the Venerable
 # Bede's homily. Per the established convention of not transcribing
-# bare incipits, only the homily is authored here (not marked isGospel).
+# bare incipits, only the homily was originally authored here (not
+# marked isGospel).
 # Same shared C11 content also used by
 # presentation-of-the-bvm.yml's own Nocturn 3 — the Matins mechanism has
 # no cross-id lookup for nocturn-readings the way collect/antiphon do
 # via `propers`, so it's duplicated rather than referenced.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Bede's homily). Though Commune/
+# C11.txt's own Nocturn 3 Lectio7 cuts it off at "Et réliqua", the full
+# two-verse pericope (Luke 11:27-28) is short enough that C11.txt's own
+# Missa [Evangelium] (same file) gives it complete — sourced from there,
+# not guessed at or reconstructed from the homily's mid-paragraph
+# quotations alone.
 id: our-lady-of-the-snows
 readings:
   - nocturn: 2
@@ -82,6 +91,21 @@ readings:
         place.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 11:27-28", en: "Luke 11:27-28" }
+    text:
+      la: >-
+        In illo témpore: Loquénte Jesu ad turbas, extóllens vocem quædam múlier de turba, dixit
+        illi: Beátus venter, qui te portávit, et úbera, quæ suxísti. At ille dixit: Quinímmo
+        beáti, qui áudiunt verbum Dei, et custódiunt illud.
+      en: >-
+        At that time, as Jesus was speaking to the multitudes, a certain woman from the crowd
+        lifted up her voice and said to Him, "Blessed is the womb that bore You, and the breasts
+        that nursed You." But He said, "Rather, blessed are they who hear the word of God and
+        keep it."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "The Venerable Bede, Commentary on Luke, Book IV, ch. 49 (on Luke 11:27-28)"

src/data/propers/nocturn-readings/patronage-of-st-joseph.yml

@@ -6,9 +6,11 @@
 # left to the bible-plan store, same convention as every other nocturn-
 # readings file. Nocturn 2 (Lectio4-6): one continuous sermon of
 # St. Bernardine of Siena on St. Joseph. Nocturn 3 (Lectio7-9): Lectio7's
-# own Gospel pericope (Luke 3:21-23) is a bare "Et réliqua" incipit,
-# dropped per the usual rule; St. Augustine's homily on the two
-# genealogies (Matthew's and Luke's) follows, isGospel: false.
+# own Gospel pericope (Luke 3:21-23) was a bare "Et réliqua" incipit in
+# the horas file; the full pericope is this day's own Mass Gospel,
+# sourced directly from web/www/missa/Latin+English/Tempora/Pasc2-3.txt's
+# [Evangelium] and added 2026-09-05 (isGospel: true) immediately before
+# St. Augustine's homily on the two genealogies (Matthew's and Luke's).
 id: patronage-of-st-joseph
 readings:
   - nocturn: 2
@@ -83,6 +85,27 @@ readings:
         Virgin, thy spouse, who is the Mother of Him Who liveth and reigneth with the Father and
         the Holy Ghost, world without end. Amen.
     status: { la: verified, en: verified }
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 3:21-23", en: "Luke 3:21-23" }
+    text:
+      la: >-
+        In illo témpore: Factum est autem, cum baptizarétur omnis
+        pópulus, et Jesu baptizáto et oránte, apértum est cœlum: et
+        descéndit Spíritus Sanctus corporáli spécie sicut colúmba in
+        ipsum: et vox de cœlo facta est: Tu es Fílius meus diléctus, in
+        te complácui mihi. Et ipse Jesus erat incípiens quasi annórum
+        trigínta, ut putabátur, fílius Joseph.
+      en: >-
+        At that time: it came to pass, when all the people were
+        baptized, that Jesus also being baptized and praying, heaven
+        was opened; and the Holy Ghost descended in a bodily shape, as
+        a dove, upon him; and a voice came from heaven: Thou art my
+        beloved Son; in thee I am well pleased. And Jesus himself was
+        beginning about the age of thirty years, being -- as it was
+        supposed -- the son of Joseph.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     text:

src/data/propers/nocturn-readings/pentecost-sunday.yml

@@ -18,8 +18,50 @@
 # compleréntur dies Pentecóstes") — the only nocturn-proper responsory
 # transcribed in the source (Responsory2 exists but Responsory3 does not;
 # the office runs straight to the Te Deum).
+#
+# Update (2026-09-05): the Gospel pericope itself (John 14:23-31, full
+# text) is now authored too (isGospel: true, immediately before the
+# homily), matching the newer convention set by post-pentecost-16.yml —
+# sourced from missa/Latin/Tempora/Pasc7-0.txt's own [Evangelium] and
+# missa/English/Tempora/Pasc7-0.txt, not left as a bare incipit.
 id: pentecost-sunday
 readings:
+  - nocturn: 1
+    isGospel: true
+    citation: { la: "Joann 14:23-31", en: "John 14:23-31" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus discípulis suis: Si quis díligit me, sermónem meum
+        servábit, et Pater meus díliget eum, et ad eum veniémus et mansiónem apud eum
+        faciémus: qui non díligit me, sermónes meos non servat. Et sermónem quem
+        audístis, non est meus: sed ejus, qui misit me, Patris. Hæc locútus sum vobis,
+        apud vos manens. Paráclitus autem Spíritus Sanctus, quem mittet Pater in nómine
+        meo, ille vos docébit ómnia et súggeret vobis ómnia, quæcúmque díxero vobis.
+        Pacem relínquo vobis, pacem meam do vobis: non quómodo mundus dat, ego do
+        vobis. Non turbétur cor vestrum neque formídet. Audístis, quia ego dixi vobis:
+        Vado et vénio ad vos. Si diligerétis me, gauderétis útique, quia vado ad
+        Patrem: quia Pater major me est. Et nunc dixi vobis, priúsquam fiat: ut, cum
+        factum fúerit, credátis. Jam non multa loquar vobíscum. Venit enim princeps
+        mundi hujus, et in me non habet quidquam. Sed ut cognóscat mundus, quia díligo
+        Patrem, et sicut mandátum dedit mihi Pater, sic fácio.
+      en: >-
+        At that time, Jesus said to His disciples: If anyone love Me, he will keep My
+        word, and My Father will love him, and We will come to him and make Our abode
+        with him. He who does not love Me, does not keep My words. And the word that
+        you have heard is not Mine, but the Father's Who sent Me. These things I have
+        spoken to you while yet dwelling with you. But the Advocate, the Holy Spirit,
+        Whom the Father will send in My Name, He will teach you all things, and bring
+        to your mind whatever I have said to you. Peace I leave with you, My peace I
+        give to you; not as the world gives do I give to you. Do not let your heart be
+        troubled, or be afraid. You have heard Me say to you, "I go away and I am
+        coming to you." If you loved Me, you would indeed rejoice that I am going to
+        the Father, for the Father is greater than I. And now I have told you before it
+        comes to pass, that when it has come to pass you may believe. I will no longer
+        speak much with you, for the prince of the world is coming and in Me he has
+        nothing. But he comes that the world may know that I love the Father, and that
+        I do as the Father has commanded Me.
+    status: { la: verified, en: verified }
+
   - nocturn: 1
     isGospel: false
     source: "Pope St. Gregory the Great, Homily 30 on the Gospels"

src/data/propers/nocturn-readings/presentation-of-the-bvm.yml

@@ -17,6 +17,12 @@
 # our-lady-of-the-snows.yml's own Nocturn 3, duplicated rather than
 # cross-referenced (the Matins mechanism has no cross-id lookup for
 # nocturn-readings the way collect/antiphon do via `propers`).
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Bede's homily), same text and
+# same sourcing note as our-lady-of-the-snows.yml's own fix — Commune/
+# C11.txt's own Missa [Evangelium] gives the full two-verse pericope,
+# where its Nocturn 3 Lectio7 cuts off at "Et réliqua".
 id: presentation-of-the-bvm
 readings:
   - nocturn: 2
@@ -91,6 +97,21 @@ readings:
         or talking of things projected.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 11:27-28", en: "Luke 11:27-28" }
+    text:
+      la: >-
+        In illo témpore: Loquénte Jesu ad turbas, extóllens vocem quædam múlier de turba, dixit
+        illi: Beátus venter, qui te portávit, et úbera, quæ suxísti. At ille dixit: Quinímmo
+        beáti, qui áudiunt verbum Dei, et custódiunt illud.
+      en: >-
+        At that time, as Jesus was speaking to the multitudes, a certain woman from the crowd
+        lifted up her voice and said to Him, "Blessed is the womb that bore You, and the breasts
+        that nursed You." But He said, "Rather, blessed are they who hear the word of God and
+        keep it."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "The Venerable Bede, Commentary on Luke, Book IV, ch. 49 (on Luke 11:27-28)"

src/data/propers/nocturn-readings/purification.yml

@@ -6,8 +6,15 @@
 # Nocturn 2: Lectio4-6 combined into one reading, St. Augustine's sermon
 # on Simeon — one continuous piece.
 # Nocturn 3: Lectio7's Gospel citation (Luke 2:22-32) is a bare incipit
-# ("Et réliqua"), so only the homily is authored (not marked isGospel),
-# St. Ambrose's commentary (Lectio7's homily + Lectio8-9 combined).
+# ("Et réliqua"), so only the homily was originally authored (not marked
+# isGospel), St. Ambrose's commentary (Lectio7's homily + Lectio8-9
+# combined).
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Ambrose's homily) — sourced from
+# the day's own Missale [Evangelium] in
+# web/www/missa/Latin/Sancti/02-02.txt (full text given there, not a
+# redirect).
 id: purification
 readings:
   - nocturn: 2
@@ -69,6 +76,40 @@ readings:
         little Child.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 2:22-32", en: "Luke 2:22-32" }
+    text:
+      la: >-
+        In illo témpore: Postquam impléti sunt dies purgatiónis Maríæ, secúndum legem Móysi,
+        tulérunt Jesum in Jerúsalem, ut sísterent eum Dómino, sicut scriptum est in lege Dómini:
+        Quia omne masculínum adapériens vulvam sanctum Dómino vocábitur. Et ut darent hóstiam,
+        secúndum quod dictum est in lege Dómini, par túrturum aut duos pullos columbárum. Et
+        ecce, homo erat in Jerúsalem, cui nomen Símeon, et homo iste justus et timorátus,
+        exspéctans consolatiónem Israël, et Spíritus Sanctus erat in eo. Et respónsum accéperat a
+        Spíritu Sancto, non visúrum se mortem, nisi prius vidéret Christum Dómini. Et venit in
+        spíritu in templum. Et cum indúcerent púerum Jesum paréntes ejus, ut fácerent secúndum
+        consuetúdinem legis pro eo: et ipse accépit eum in ulnas suas, et benedíxit Deum, et
+        dixit: Nunc dimíttis servum tuum, Dómine, secúndum verbum tuum in pace: Quia vidérunt
+        óculi mei salutáre tuum: Quod parásti ante fáciem ómnium populórum: Lumen ad
+        revelatiónem géntium et glóriam plebis tuæ Israël.
+      en: >-
+        At that time, when the days of Mary's purification were fulfilled according to the Law
+        of Moses, they took Jesus up to Jerusalem to present Him to the Lord — as it is written
+        in the Law of the Lord, "Every male that opens the womb shall be called holy to the
+        Lord" — and to offer a sacrifice according to what is said in the Law of the Lord, "a
+        pair of turtle doves or two young pigeons." And behold, there was in Jerusalem a man
+        named Simeon, and this man was just and devout, looking for the consolation of Israel,
+        and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit
+        that he should not see death before he had seen the Christ of the Lord. And he came by
+        inspiration of the Spirit into the temple. And when His parents brought in the Child
+        Jesus, to do for Him according to the custom of the Law, he also received Him into his
+        arms and blessed God, saying, "Now You dismiss Your servant, O Lord, according to Your
+        word, in peace; because my eyes have seen Your salvation, which You have prepared before
+        the face of all peoples: a light of revelation to the Gentiles, and a glory for Your
+        people Israel."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Ambrose, Commentary on Luke, Book II (on Luke 2:22-32)"

src/data/propers/nocturn-readings/queenship-of-the-bvm.yml

@@ -4,10 +4,18 @@
 # Nocturn 2: Lectio4-6, a three-part anthology (St. Peter Canisius on
 # Mary as Queen; a continuation quoting St. Athanasius; an excerpt from
 # Pius XII's own encyclical "Ad cæli Reginam," 1954, which instituted
-# this feast) -- combined into one reading. Nocturn 3: her own Gospel
-# citation ends "Et réliqua"/"And so on" with no full pericope given --
-# per the bare-incipit convention, only the homily (Lectio7-9, St.
-# Bonaventure) is authored, isGospel: false, no citation field.
+# this feast) -- combined into one reading. This is an anthology of
+# magisterial/patristic testimonia on Mary's queenship generally, not
+# tied to a Gospel pericope, so it stays isGospel: false with no
+# pairing. Nocturn 3: the Gospel pericope (Luke 1:26-33, the
+# Annunciation -- confirmed by St. Bonaventure's own homily text, which
+# opens by quoting this exact passage, "Ecce concípies et páries
+# fílium... regnábit in domo Jacob in ætérnum, et regni ejus non erit
+# finis") is now authored too (isGospel: true, immediately before St.
+# Bonaventure's homily, Lectio7-9) -- sourced from
+# missa/Latin/Sancti/05-31.txt's own [Evangelium] and
+# missa/English/Sancti/05-31.txt, matching the convention set by
+# post-pentecost-16.yml (2026-09-05).
 id: queenship-of-the-bvm
 readings:
   - nocturn: 2
@@ -100,6 +108,36 @@ readings:
         thirty-first day of May throughout the world.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 1:26-33", en: "Luke 1:26-33" }
+    text:
+      la: >-
+        In illo témpore: Missus est Angelus Gábriel a Deo in civitátem Galilǽæ, cui
+        nomen Názareth, ad Vírginem desponsátam viro, cui nomen erat Ioseph, de domo
+        David, et nomen Vírginis María. Et ingréssus Angelus ad eam, dixit: Ave,
+        grátia plena: Dóminus tecum: benedícta tu in muliéribus. Quæ cum audísset,
+        turbáta est in sermóne eius: et cogitábat, qualis esset ista salutátio. Et
+        ait Angelus ei: Ne tímeas, María, invenísti enim grátiam apud Deum: ecce
+        concípies in útero, et páries fílium, et vocábis nomen eius Iesum. Hic erit
+        magnus, et Fílius Altíssimi vocábitur, et dabit illi Dóminus Deus sedem
+        David patris eius: et regnábit in domo Iacob in ætérnum, et regni eius non
+        erit finis.
+      en: >-
+        At that time, the angel Gabriel was sent from God to a town of Galilee
+        called Nazareth, to a virgin betrothed to a man named Joseph, of the house
+        of David, and the virgin's name was Mary. And when the angel had come to
+        her, he said, Hail, full of grace, the Lord is with you. Blessed are you
+        among women. When she had heard him she was troubled at his word, and kept
+        pondering what manner of greeting this might be. And the angel said to her,
+        Do not be afraid, Mary, for you have found grace with God. Behold, you shall
+        conceive in your womb and shall bring forth a Son; and you shall call His
+        name Jesus. He shall be great, and shall be called the Son of the Most High;
+        and the Lord God will give Him the throne of David His father, and He shall
+        be king over the house of Jacob forever; and of His kingdom there shall be
+        no end.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Bonaventure, Sermon on the Royal Dignity of the Blessed Virgin Mary"

src/data/propers/nocturn-readings/seven-sorrows-of-the-bvm.yml

@@ -6,8 +6,34 @@
 # reading. Nocturn 2 (Lectio4-6) is a direct `@Tempora/Quad5-5`
 # cross-reference (Friday of Passion Week), not this feast's own
 # content -- not transcribed here.
+#
+# Update (2026-09-05): the Gospel pericope itself (John 19:25-27,
+# "Stabant juxta Crucem" -- confirmed by St. Ambrose's own homily text,
+# which opens by quoting and glossing this exact passage) is now
+# authored too (isGospel: true, immediately before the homily), matching
+# the newer convention set by post-pentecost-16.yml -- sourced from
+# missa/Latin/Sancti/09-15.txt's own [Evangelium] and
+# missa/English/Sancti/09-15.txt.
 id: seven-sorrows-of-the-bvm
 readings:
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Joann 19:25-27", en: "John 19:25-27" }
+    text:
+      la: >-
+        In illo témpore: Stabant juxta Crucem Jesu Mater ejus, et soror Matris ejus,
+        María Cléophæ, et María Magdaléne. Cum vidísset ergo Jesus Matrem, et
+        discípulum stantem, quem diligébat, dicit Matri suæ: Múlier, ecce fílius
+        tuus. Deinde dicit discípulo: Ecce Mater tua. Et ex illa hora accépit eam
+        discípulus in sua.
+      en: >-
+        At that time, there were standing by the Cross of Jesus His Mother and His
+        Mother's sister, Mary of Cleophas, and Mary Magdalene. When Jesus,
+        therefore, saw His Mother and the disciple standing by, 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.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Ambrose, On Virgins, Bk. 7; Epistle 25 to the Church of Vercelli"

src/data/propers/nocturn-readings/ss-cletus-and-marcellinus.yml

@@ -14,6 +14,19 @@
 # distinct martyr) kept split; Lectio6 (St. Ambrose's sermon on the
 # Easter-season martyrs generally) is its own distinct source, kept
 # separate too. No responsory given in the source.
+#
+# Checked 2026-09-05 for a Gospel pairing: all three readings here are
+# Nocturn 2 (Lectio4-6). St. Ambrose's Sermon 22 is a generic
+# post-Paschaltide "rejoice with the Martyrs" homily reused verbatim
+# for several other martyr-Popes (see ss-soter-and-caius.yml), not tied
+# to any Gospel pericope -- no isGospel pairing applies.
+#
+# Update (2026-09-05, second pass): Nocturn 3 now authored too --
+# 04-26.txt's own [Rule] ("vide C3b") inherits it wholesale from the
+# Common of Popes (C3b -> C4b -> Sancti/03-12: Matt 16:13-19, "Tu es
+# Petrus", Pope St. Leo the Great's own Sermon 2 on the Anniversary of
+# his Election) -- reused verbatim from `st-martin-i.yml`, already
+# authored this session with the identical Common-of-Popes text.
 id: ss-cletus-and-marcellinus
 readings:
   - nocturn: 2
@@ -90,3 +103,112 @@ readings:
         consolation. And again: If we suffer, we shall also reign with Him. He, therefore, that
         endureth sorrow for Christ, must needs also have glory with Christ.
     status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 16:13-19", en: "Matt 16:13-19" }
+    text:
+      la: >-
+        In illo témpore: Venit Jesus in partes Cæsaréæ Philíppi, et interrogábat discípulos suos,
+        dicens: Quem dicunt hómines esse Fílium hóminis? At illi dixérunt: Alii Joánnem Baptístam,
+        alii autem Elíam, álii vero Jeremíam, aut unum ex prophétis. Dicit illis Jesus: Vos autem
+        quem me esse dícitis? Respóndens Simon Petrus, dixit: Tu es Christus, Fílius Dei vivi.
+        Respóndens autem Jesus, dixit ei: Beátus es, Simon Bar Jona: quia caro et sanguis non
+        revelávit tibi, sed Pater meus, qui in cœlis est. Et ego dico tibi, quia tu es Petrus, et
+        super hanc petram ædificábo Ecclésiam meam, et portæ ínferi non prævalébunt advérsus eam.
+        Et tibi dabo claves regni cœlórum. Et quodcúmque ligáveris super terram, erit ligátum et
+        in cœlis: et quodcúmque sólveris super terram, erit solútum et in cœlis.
+      en: >-
+        At that time, Jesus came into the quarters of Cæsarea Philippi, and He asked His
+        disciples, saying, "Whom do men say that the Son of Man is?" But they said, "Some John
+        the Baptist, and other some Elias, and others Jeremias, or one of the prophets." Jesus
+        saith to them, "But whom do you say that I am?" Simon Peter answered and said, "Thou art
+        Christ, the Son of the living God." And Jesus answering, said to him, "Blessed art thou,
+        Simon Bar-Jona, because flesh and blood hath not revealed it to thee, but My Father Who
+        is in heaven. And I say to thee, that thou art Peter, and upon this rock I will build My
+        Church, and the gates of hell shall not prevail against it. And I will give to thee the
+        keys of the kingdom of heaven; and whatsoever thou shalt bind upon earth, it shall be
+        bound also in heaven, and whatsoever thou shalt loose upon earth, it shall be loosed also
+        in heaven."
+    status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: false
+    source: "Pope St. Leo the Great, Sermon 2 on the Anniversary of his own Election (on Matt 16:13-19)"
+    text:
+      la: >-
+        Cum, sicut evangelica lectióne reserátum est, interrogasset Dóminus discipulos, quem
+        ipsum (multis diversa opinántibus) crederent; respondissétque beátus Petrus, dicens:
+        Tu es Christus Fílius Dei vivi; Dóminus ait: Beátus es, Simon Bar-Jona, quia caro et
+        sanguis non revelávit tibi, sed Pater meus, qui in cælis est: et ego dico tibi, quia
+        tu es Petrus, et super hanc petram ædificábo Ecclésiam meam, et portæ ínferi non
+        prævalébunt advérsus eam. Et tibi dabo claves regni cælórum: et quodcúmque ligáveris
+        super terram, erit ligátum et in cælis: et quodcúmque solveris super terram, erit
+        solutum et in cælis. Manet ergo disposítio veritátis, et beátus Petrus, in accepta
+        fortitúdine petræ persevérans, suscepta Ecclésiæ gubernácula non relíquit.
+
+
+        In univérsa namque Ecclésia, Tu es Christus Fílius Dei vivi, quotídie Petrus dicit;
+        et omnis lingua, quæ confitétur Dóminum, magisterio hujus vocis imbuitur. Hæc fides
+        diabolum vincit et captivórum ejus víncula dissolvit. Hæc érutos mundo, ínserit
+        cælo, et portæ ínferi advérsus eam prævalere non possunt. Tanta enim divinitus
+        soliditate muníta est, ut eam neque hæretica umquam corrumpere pravitas, nec pagána
+        potúerit superare perfidia. His ítaque modis, dilectíssimi, rationábile obsequio
+        celebrétur hodiérna festívitas: ut in persona humilitátis meæ ille intelligátur, ille
+        honorétur, in quo et ómnium pastórum sollicitudo, cum commendatárum sibi óvium
+        custódia persevérat, et cujus étiam dignitas in indigno heréde non déficit.
+
+
+        Cum ergo cohortatiónes nostras áuribus vestræ sanctitátis adhibemus, ipsum vobis,
+        cujus vice fungimur, loqui crédite: quia et illíus vos afféctu monémus, et non aliud
+        vobis, quam quod docuit, prædicámus; obsecrántes, ut succincti lumbos mentis vestræ,
+        castam et sobriam vitam in Dei timóre ducatis. Corona mea, sicut Apóstolus ait, et
+        gáudium vos estis, si fides vestra, quæ ab inítio Evangélii in universo mundo
+        prædicáta est, in dilectióne et sanctitáte permanserit. Nam licet omnem Ecclésiam,
+        quæ in toto est orbe terrárum, cunctis oporteat florere virtútibus; vos tamen
+        præcipue inter ceteros pópulos decet meritis pietátis excellere, quos in ipsa
+        apostolicæ petræ arce fundatos, et Dóminus noster Jesus Christus cum ómnibus redémit,
+        et beátus Apóstolus Petrus præ ómnibus erudívit.
+      en: >-
+        When the Lord, as we read in the Evangelist, asked His disciples: Who did men, amid
+        their diverse speculations, believe that He, the Son of Man, was; blessed Peter
+        answered and said: Thou art the Christ, the Son of the living God. And Jesus answered
+        and said unto him: Blessed art thou, Simon Barjona: for flesh and blood hath not
+        revealed it unto thee, but My Father, Which is in heaven: and I say also unto thee,
+        that thou art Peter, and upon this rock I will build My Church, and the gates of hell
+        shall not prevail against it; and I will give unto thee the keys of the kingdom of
+        heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and
+        whatsoever thou shalt loose on earth shall be loosed in heaven. Thus therefore
+        standeth the ordinance of the Truth, and blessed Peter, abiding still that firm rock
+        which God hath made him, hath never lost that right to rule in the Church which God
+        hath given unto him.
+
+
+        In the universal Church it is Peter that doth still say every day, Thou art the
+        Christ, the Son of the living God, and every tongue which confesseth that Jesus is
+        Lord is taught that confession by the teaching of Peter. This is the faith that
+        overcometh the devil and looseth the bands of his prisoners. This is the faith which
+        maketh men free of the world and bringeth them to heaven, and the gates of hell are
+        impotent to prevail against it. With such ramparts of salvation hath God fortified
+        this rock, that the contagion of heresy will never be able to infect it, nor idolatry
+        and unbelief to overcome it. This teaching it is, my dearly beloved brethren, which
+        maketh the keeping of this Feast to-day to be our reasonable service, even the
+        teaching which maketh you to know and honour in myself, lowly though I be, that Peter
+        who is still entrusted with the care of all other shepherds and of all the flocks to
+        them committed, and whose authority I have, albeit unworthy to be his heir.
+
+
+        When therefore, we address our exhortations to your godly ears, believe ye that ye are
+        hearing him speak whose office we are discharging. Yea, it is with his love for you
+        that we warn you, and we preach unto you no other thing than that which he taught,
+        entreating you that ye would gird up the loins of your mind and lead pure and sober
+        lives in the fear of God. My disciples dearly beloved, ye are to me, as the disciples
+        of the Apostle Paul were to him, a crown and a joy, if your faith, which, in the first
+        times of the Gospel, was spoken of throughout the whole world, abide still lovely and
+        holy. For, albeit it behoveth the whole Church which is spread throughout all the
+        world, to be strong in righteousness, you it chiefly becometh above all other peoples
+        to excel in worth and godliness, whose house is built upon the very crown of the Rock
+        of the Apostle, and whom not only hath our Lord Jesus Christ, as He hath redeemed all
+        men, but whom also His blessed Apostle Peter hath made the foremost object of his
+        teaching.
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/ss-cornelius-and-cyprian.yml

@@ -5,6 +5,20 @@
 # into one reading, no internal break. Lectio6 (Cyprian's vita, drawn
 # from St. Jerome's De Scriptoribus Ecclesiasticis, ch. 67) is a
 # genuinely distinct source/saint, kept separate. No responsory given.
+#
+# Checked 2026-09-05 for a Gospel pairing: both readings here are
+# Nocturn 2 (Lectio4-6). St. Jerome's De Scriptoribus Ecclesiasticis
+# entry on Cyprian is a biographical/bibliographical catalogue excerpt,
+# not an exegesis of any Gospel pericope -- no isGospel pairing
+# applies.
+#
+# Update (2026-09-05, second pass): Nocturn 3 now authored too --
+# 09-16.txt's own [Rule] ("vide C3") inherits it wholesale from the
+# Common of Several Martyrs (horas/Latin/Commune/C3.txt: Luke 21:9-19,
+# "Cum audiéritis prǽlia", Pope St. Gregory's Homily 35 on the
+# Gospels). Full Gospel pericope from obsolete/missa/Latin+English/
+# Commune/C3.txt (no live missa/Commune/C3.txt in this reference-engine
+# copy); homily English from horas/English/Commune/C3.txt.
 id: ss-cornelius-and-cyprian
 readings:
   - nocturn: 2
@@ -66,3 +80,107 @@ readings:
         eighth persecution, and upon the same day, though not in the same year, that Cornelius
         testified at Rome.
     status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 21:9-19", en: "Luke 21:9-19" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus discípulis suis: Cum audiéritis prǽlia et seditiónes,
+        nolíte terréri: opórtet primum hæc fíeri, sed nondum statim finis. Tunc dicébat illis:
+        Surget gens contra gentem, et regnum advérsus regnum. Et terræmótus magni erunt per
+        loca, et pestiléntiæ, et fames, terrorésque de cœlo, et signa magna erunt. Sed ante hæc
+        ómnia injícient vobis manus suas, et persequéntur tradéntes in synagógas et custódias,
+        trahéntes ad reges et præsides propter nomen meum: contínget autem vobis in
+        testimónium. Pónite ergo in córdibus vestris non præmeditári, quemádmodum respondeátis.
+        Ego enim dabo vobis os et sapiéntiam, cui non potérunt resístere et contradícere omnes
+        adversárii vestri. Tradémini autem a paréntibus, et frátribus, et cognátis, et amícis,
+        et morte affícient ex vobis: et éritis ódio ómnibus propter nomen meum: et capíllus de
+        cápite vestro non períbit. In patiéntia vestra possidébitis ánimas vestras.
+      en: >-
+        At that time, Jesus said to His disciples, When you hear of wars and insurrections, do
+        not be terrified; these things must first come to pass, but the end will not be at
+        once. Then He said to them, Nation will rise against nation, and kingdom against
+        kingdom; and there will be great earthquakes in various places, and pestilences and
+        famines, and there will be terrors and great signs from heaven. But before all these
+        things they will arrest you and persecute you, delivering you up to the synagogues and
+        prisons, dragging you before kings and governors for My name's sake. It shall lead to
+        your bearing witness. Resolve therefore in your hearts not to meditate beforehand how
+        you are to make your defense. For I Myself will give you utterance and wisdom, which
+        all your adversaries will not be able to resist or gainsay. But you will be delivered up
+        by your parents and brothers and relatives and friends; and some of you they will put to
+        death. And you will be hated by all for My name's sake; yet not a hair of your head
+        shall perish. By your patience you will win your souls.
+    status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: false
+    source: "Pope St. Gregory the Great, Homily 35 on the Gospels"
+    responsory:
+      la: "R. Propter testaméntum Dómini, et leges patérnas, Sancti Dei perstitérunt in amóre fraternitátis: * Quia unus fuit semper spíritus in eis, et una fides.\nV. Ecce quam bonum et quam jucúndum habitáre fratres in unum.\nR. Quia unus fuit semper spíritus in eis, et una fides."
+      en: "R. Because of the covenant of the Lord, and the laws of their fathers, the Saints of God abode in brotherly love: * For one spirit and one faith was ever in them.\nV. Behold how good and how pleasant it is for brethren to dwell together in unity.\nR. For one spirit and one faith was ever in them."
+    text:
+      la: >-
+        Dóminus ac Redémptor noster peritúri mundi præcurréntia mala denúntiat, ut eo minus
+        pertúrbent veniéntia, quo fúerint præscíta. Minus enim jácula fériunt, quæ prævidéntur:
+        et nos tolerabílius mundi mala suscípimus, si contra hæc per præsciéntiæ clípeum
+        munímur. Ecce enim dicit: Cum audiéritis prǽlia et seditiónes, nolíte terréri: opórtet
+        enim primum hæc fíeri, sed nondum statim finis. Pensánda sunt verba Redemptóris nostri,
+        per quæ nos áliud intérius, áliud extérius passúros esse denúntiat; bella quippe ad
+        hostes pértinent, seditiónes ad cives. Ut ergo nos índicet intérius exteriúsque
+        turbári, áliud nos fatétur ab hóstibus, áliud a frátribus pérpeti.
+
+
+        Sed his malis præveniéntibus, quia non statim finis sequátur, adjúngit: Surget gens
+        contra gentem, et regnum advérsus regnum: et terræmótus magni erunt per loca, et
+        pestiléntiæ, et fames, terrorésque de cælo: et signa magna erunt. Última tribulátio
+        multis tribulatiónibus prævenítur: et per crebra mala, quæ prævéniunt, indicántur mala
+        perpétua, quæ subsequéntur. Et ídeo post bella et seditiónes non statim finis: quia
+        multa debent mala præcúrrere, ut malum váleant sine fine nuntiáre.
+
+
+        Sed cum tot signa perturbatiónis dicta sint, opórtet, ut eórum consideratiónem
+        bréviter per síngula perstringámus: quia necésse est, ut ália e cælo, ália e terra,
+        ália ab eleméntis, ália ab homínibus patiámur. Ait enim: Surget gens contra gentem,
+        ecce perturbátio hóminum: erunt terræmótus magni per loca, ecce respéctus iræ désuper:
+        erunt pestiléntiæ ecce inæquálitas córporum: erit fames, ecce sterílitas terræ:
+        terrorésque de cælo et tempestátes, ecce inæquálitas áëris. Quia ergo ómnia
+        consummánda sunt, ante consummatiónem ómnia perturbántur: et qui in cunctis
+        delíquimus, in cunctis ferímur: ut impleátur quod dícitur, Et pugnábit pro eo orbis
+        terrárum contra insensátos.
+      en: >-
+        Our Lord and Redeemer willeth us to know what shall be the signs that the end of the
+        world is at hand, to the end that ye may be the less terrified, when that cometh
+        whereof ye have already had warning. Darts strike less which are seen coming: and the
+        plagues of the earth will be to us more bearable, if we are harnessed against them with
+        the shield of foreknowledge. Behold, how He saith, When ye shall hear of wars and
+        commotions be not terrified, for these things must first come to pass; but the end is
+        not by and by. It behoveth us to ponder these words of our Redeemer, wherein He warneth
+        us of suffering, from without, and from within. Wars are the work of a foreign enemy,
+        commotions of the citizens. Therefore, that He may let us know that we shall be
+        troubled from within and from without, He showeth that our wrestling shall be in part
+        against strangers, and in part against our brethren.
+
+
+        When these woes come, the end is not by and by. And He saith further, Nation shall
+        rise against nation, and kingdom against kingdom; and great earthquakes shall be in
+        diverse places, and pestilences, and famines, and fearful sights and great signs shall
+        there be from heaven. Before the last tribulation cometh, shall come many other
+        tribulations: and, by the many woes which shall come first, shall be foreshadowed the
+        everlasting woe which shall come in the end. And therefore, after wars and commotions,
+        the end is not yet by and by; many woes must come first, to give warning of the woe
+        that hath no end.
+
+
+        But, forasmuch as the signs and troubles whereof the Lord speaketh are so manifold, we
+        must needs shortly consider each; for, of necessity, we must suffer some things from
+        heaven, some from the earth, some from the powers of nature, and some from men. For
+        where He saith, Nation shall rise against nation, He speaketh concerning the troubling
+        of men; where, great earthquakes shall be in diverse places, concerning wrath from
+        above; where, and pestilences, concerning the frailty of the body; where, and famines,
+        concerning the barrenness of the earth: where, fearful signs from heaven, and tempests,
+        concerning commotions of the air. As, then, all things shall have an end, so, before
+        the end, shall all things be troubled; and we, who have sinned and come short in all
+        things, shall in all things be afflicted, that it may be fulfilled that is written: And
+        the world shall fight with Him against the unwise.
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/ss-cyriacus-largus-and-smaragdus.yml

@@ -14,9 +14,15 @@
 # Nocturn 3: Lectio7's Gospel citation (Mark 16:15-18) is a bare
 # incipit ("Et réliqua") with no full pericope text given, so — per
 # the pre-1955 pass's convention of not transcribing bare incipits —
-# only the homily portion is authored (not marked isGospel), combined
-# with Lectio8-9 as one continuous excerpt of Pope St. Gregory the
-# Great's homily. No responsory given for either.
+# only the homily portion was originally authored (not marked
+# isGospel), combined with Lectio8-9 as one continuous excerpt of Pope
+# St. Gregory the Great's homily. No responsory given for either.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Gregory's homily) — sourced from
+# the day's own Missale [Evangelium] in
+# web/www/missa/Latin/Sancti/08-08.txt (full text given there, not a
+# redirect).
 id: ss-cyriacus-largus-and-smaragdus
 readings:
   - nocturn: 2
@@ -91,6 +97,25 @@ readings:
         without Martyrdom, doth make them joint heirs with the Saints in the kingdom of God.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Marc 16:15-18", en: "Mark 16:15-18" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus discípulis suis: Eúntes in mundum univérsum, prædicáte
+        Evangélium omni creatúræ. Qui credíderit, et baptizátus fúerit, salvus erit: qui vero
+        non credíderit, condemnábitur. Signa autem eos, qui credíderint, hæc sequéntur: In
+        nómine meo dæmónia ejícient: linguis loquéntur novis: serpéntes tollent: et si
+        mortíferum quid bíberint, non eis nocébit: super ægros manus impónent, et bene habébunt.
+      en: >-
+        At that time, Jesus said to His disciples, "Go into the whole world and preach the
+        gospel to every creature. He who believes and is baptized shall be saved, but he who
+        does not believe shall be condemned. And these signs shall attend those who believe: in
+        My name they shall cast out devils; they shall speak in new tongues; they shall take up
+        serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay
+        hands upon the sick and they shall get well."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "Pope St. Gregory the Great, Homily 29 on the Gospels (on Mark 16:15-18)"

src/data/propers/nocturn-readings/ss-cyril-and-methodius.yml

@@ -5,6 +5,14 @@
 # the two saints, combined into one reading. No Lectio7-9 in their own
 # file (a direct `@Commune/C1a:LectioN` cross-reference) -- not
 # transcribed, per the bare-cross-reference convention.
+#
+# Checked 2026-09-05 for a Gospel pairing: this reading (Leo XIII's
+# encyclical, Lectio4-6) is Nocturn 2 -- an institutional/historical
+# document about the saints' lives and mission, not an exegesis of any
+# Gospel pericope, so no isGospel pairing applies to it. Its own
+# Nocturn 3 is the pre-existing, already-documented bare
+# `@Commune/C1a` cross-reference (Common of Confessor Bishops), not
+# transcribed by design, not a new finding.
 id: ss-cyril-and-methodius
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/ss-machabees.yml

@@ -8,6 +8,14 @@
 # web/www/horas/Latin/Sancti/08-01r.txt, English/Sancti/08-01r.txt.
 # Single lesson (Lectio93), one continuous excerpt of St. Gregory
 # Nazianzen's sermon, no responsory given in the source.
+#
+# Checked 2026-09-05 for a Gospel pairing: skipped, verified via
+# 08-01r.txt itself. This is a Simplex-rank commemoration whose entire
+# night office is a single combined lesson (`[Lectio93]`) running
+# straight to the Te Deum -- there is no Nocturn 1/2/3 structure at all
+# for this day, and therefore no separate Gospel pericope to pair with
+# Gregory Nazianzen's homily on the (Old Testament, pre-Christian)
+# Machabees.
 id: ss-machabees
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/ss-nereus-achilleus-domitilla-and-pancras.yml

@@ -12,9 +12,15 @@
 # Nocturn 3: Lectio7's Gospel citation (John 4:46-53) is a bare incipit
 # ("Et réliqua") with no full pericope text given, so — per the
 # pre-1955 pass's convention of not transcribing bare incipits — only
-# the homily portion is authored (not marked isGospel), combined with
-# Lectio8-9 as one continuous excerpt of Pope St. Gregory the Great's
-# sermon. No responsory given for either.
+# the homily portion was originally authored (not marked isGospel),
+# combined with Lectio8-9 as one continuous excerpt of Pope St.
+# Gregory the Great's sermon. No responsory given for either.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Gregory's homily) — the day's own
+# Missale [Evangelium] in web/www/missa/Latin/Sancti/05-12.txt is a
+# redirect (`@Tempora/Pent20-0`) to the 20th Sunday after Pentecost's
+# own Gospel, sourced from there.
 id: ss-nereus-achilleus-domitilla-and-pancras
 readings:
   - nocturn: 2
@@ -86,6 +92,35 @@ readings:
         buried it on the Aurelian Way.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Joannes 4:46-53", en: "John 4:46-53" }
+    text:
+      la: >-
+        In illo témpore: Erat quidam régulus, cujus fílius infirmabátur Caphárnaum. Hic cum
+        audísset, quia Jesus adveníret a Judǽa in Galilǽam, ábiit ad eum, et rogábat eum, ut
+        descénderet et sanáret fílium ejus: incipiébat enim mori. Dixit ergo Jesus ad eum: Nisi
+        signa et prodígia vidéritis, non créditis. Dicit ad eum régulus: Dómine, descénde,
+        priúsquam moriátur fílius meus. Dicit ei Jesus: Vade, fílius tuus vivit. Crédidit homo
+        sermóni, quem dixit ei Jesus, et ibat. Jam autem eo descendénte, servi occurrérunt ei et
+        nuntiavérunt, dicéntes, quia fílius ejus víveret. Interrogábat ergo horam ab eis, in qua
+        mélius habúerit. Et dixérunt ei: Quia heri hora séptima relíquit eum febris. Cognóvit
+        ergo pater, quia illa hora erat, in qua dixit ei Jesus: Fílius tuus vivit: et crédidit
+        ipse et domus ejus tota.
+      en: >-
+        At that time, there was a certain royal official whose son was lying sick at
+        Capharnaum. When he heard that Jesus had come from Judea into Galilee, he went to him
+        and besought Him to come down and heal his son, for he was at the point of death. Jesus
+        therefore said to him, "Unless you see signs and wonders, you do not believe." The royal
+        official said to Him, "Sir, come down before my child dies." Jesus said to him, "Go your
+        way, your son lives." The man believed the word that Jesus spoke to him, and departed.
+        But even as he was now going down, his servants met him and brought word saying that his
+        son lived. He asked of them therefore the hour in which he had got better. And they told
+        him, "Yesterday, at the seventh hour, the fever left him." The father knew then that it
+        was at that very hour in which Jesus had said to him, "Your son lives." And he himself
+        believed, and his whole household.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "Pope St. Gregory the Great, Homily 28 (preached in the Basilica of these Martyrs on their feast day, on John 4:46-53)"

src/data/propers/nocturn-readings/ss-peter-and-paul.yml

@@ -13,9 +13,17 @@
 # feast's own version of the same Peter's-confession pericope already
 # given in full for `chair-of-st-peter-at-rome.yml` in January) — per
 # the pre-1955 pass's convention of not transcribing bare incipits,
-# only the homily portion is authored (not marked isGospel), combined
-# with Lectio8-9 as one continuous excerpt of St. Jerome's commentary.
-# No responsory given for either reading.
+# only the homily portion was originally authored (not marked
+# isGospel), combined with Lectio8-9 as one continuous excerpt of St.
+# Jerome's commentary. No responsory given for either reading.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Jerome's homily) — the day's own
+# Missale [Evangelium] in web/www/missa/Latin/Sancti/06-29.txt is a
+# redirect chain (`@Commune/C4b` -> `@Commune/Coronatio`, the Common of
+# a Supreme Pontiff) that resolves to the full Matt 16:13-19 pericope,
+# sourced from there (same text as chair-of-st-peter-at-rome.yml's own
+# Gospel entry, authored independently here).
 id: ss-peter-and-paul
 readings:
   - nocturn: 2
@@ -86,6 +94,35 @@ readings:
         Christ in setting her free.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 16:13-19", en: "Matt 16:13-19" }
+    text:
+      la: >-
+        In illo témpore: Venit Jesus in partes Cæsaréæ Philíppi, et interrogábat discípulos
+        suos, dicens: Quem dicunt hómines esse Fílium hóminis? At illi dixérunt: Alii Joánnem
+        Baptístam, alii autem Elíam, álii vero Jeremíam, aut unum ex prophétis. Dicit illis
+        Jesus: Vos autem quem me esse dícitis? Respóndens Simon Petrus, dixit: Tu es Christus,
+        Fílius Dei vivi. Respóndens autem Jesus, dixit ei: Beátus es, Simon Bar Jona: quia caro
+        et sanguis non revelávit tibi, sed Pater meus, qui in cœlis est. Et ego dico tibi, quia
+        tu es Petrus, et super hanc petram ædificábo Ecclésiam meam, et portæ ínferi non
+        prævalébunt advérsus eam. Et tibi dabo claves regni cœlórum. Et quodcúmque ligáveris
+        super terram, erit ligátum et in cœlis: et quodcúmque sólveris super terram, erit
+        solútum et in cœlis.
+      en: >-
+        At that time, Jesus came into the quarters of Caesarea Philippi, and He asked His
+        disciples, saying, "Whom do men say that the Son of man is?" But they said, "Some John
+        the Baptist, and other some Elias, and others Jeremias, or one of the prophets." Jesus
+        said to them, "But whom do you say that I am?" Simon Peter answered and said, "You are
+        the Christ, the Son of the living God." And Jesus answering, said to him, "Blessed are
+        you, Simon Bar-Jona, because flesh and blood has not revealed it to you, but My Father
+        Who is in heaven. And I say to you, that you are Peter, and upon this rock I will build
+        My Church, and the gates of hell shall not prevail against it. And I will give to you the
+        keys of the kingdom of heaven. And whatever you shall bind upon earth, it shall be bound
+        also in heaven; and whatever you shall loose upon earth, it shall be loosed also in
+        heaven."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Jerome, Priest, Commentary on Matthew, Bk. 3 (on Matt 16:13-19)"

src/data/propers/nocturn-readings/ss-seven-brothers-rufina-and-secunda.yml

@@ -9,6 +9,19 @@
 # genuinely distinct pair of martyrs), and Lectio6 (St. Augustine's
 # sermon on their mother, St. Felicity) kept split. No responsory
 # given in the source.
+#
+# Checked 2026-09-05 for a Gospel pairing: all three readings here are
+# Nocturn 2 (Lectio4-6). St. Augustine's Sermon 110 is a eulogy of St.
+# Felicity as a martyr-mother, not tied to any Gospel pericope -- no
+# isGospel pairing applies.
+#
+# Update (2026-09-05, second pass): Nocturn 3 now authored too. Despite
+# this saint's `common: common-of-several-martyrs`, `07-10.txt` carries
+# its own proper Nocturn 3 overriding the generic "vide C3" default
+# (Lectio7-9: Gospel Matt 12:46-50, "Who is my mother?", bare incipit;
+# Pope St. Gregory's Homily 3 on the Gospels, Lectio7's own portion +
+# Lectio8-9 combined). Gospel full text from the Missale's own
+# [Evangelium], missa/Latin+English/Sancti/07-10.txt.
 id: ss-seven-brothers-rufina-and-secunda
 readings:
   - nocturn: 2
@@ -94,3 +107,82 @@ readings:
         fruitful than her womb, and when she saw them contending and conquering, her heart
         contended and conquered in each.
     status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 12:46-50", en: "Matt 12:46-50" }
+    text:
+      la: >-
+        In illo témpore: Loquénte Jesu ad turbas, ecce, Mater ejus et fratres stabant foris,
+        quæréntes loqui ei. Dixit autem ei quidam: Ecce, mater tua et fratres tui foris stant,
+        quæréntes te. At ipse respóndens dicénti sibi, ait: Quæ est mater mea et qui sunt
+        fratres mei? Et exténdens manum in discípulos suos, dixit: Ecce mater mea et fratres
+        mei. Quicúmque enim fécerit voluntátem Patris mei, qui in cœlis est: ipse meus frater
+        et soror et mater est.
+      en: >-
+        At that time, as Jesus was still speaking to the crowds, His mother and His brethren
+        were standing outside, seeking to speak to Him. And someone said to Him, Behold, Your
+        mother and your brethren are standing outside, seeking You. But He answered and said to
+        him who told Him, Who is My mother and who are My brethren? And stretching forth His
+        hand toward His disciples, He said, Behold My mother and My brethren! For whoever does
+        the will of My Father in heaven, he is My brother and sister and mother.
+    status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: false
+    source: "Pope St. Gregory the Great, Homily 3 on the Gospels"
+    text:
+      la: >-
+        Sancti Evangélii, fratres caríssimi, brevis est léctio recitáta, sed magnis mysteriórum
+        pondéribus grávida. Jesus étenim, cónditor et redémptor noster, Matrem se nosse
+        dissímulat, et quæ ei mater sit et qui propínqui, non per cognatiónem carnis, sed per
+        conjunctiónem spíritus designat, dicens: Quæ est mater mea, et qui sunt fratres mei?
+        Quicúmque enim fécerit voluntátem Patris mei, qui in cælis est, ipse meus frater, et
+        soror, et mater est. Quibus nobis verbis quid áliud innuit, nisi quod obsequéntes
+        jussiónibus suis multos ex Gentilitáte cólligit; et Judǽam, ex cujus carne est génitus,
+        non agnóscit?
+
+
+        Sed cum is, qui voluntátem Patris fécerit, soror et frater Dómini dícitur, propter
+        utrúmque sexum qui ad fidem collígitur, mirum non est; mirándum vero valde est, quómodo
+        étiam mater dicátur. Fidéles enim discípulos fratres vocáre dignátus est, dicens: Ite,
+        nuntiáte frátribus meis. Qui ergo frater Dómini fíeri ad fidem veniéndo pótuerit,
+        quæréndum est quómodo étiam et mater esse possit.
+
+
+        Sed sciéndum nobis est, quia qui Christi soror et frater est credéndo, mater effícitur
+        prædicándo. Quasi enim parit Dóminum, quem cordi audiéntis infúderit; et mater ejus
+        prædicándo effícitur, si per ejus vocem amor Dómini in próximi mente generátur. Ad quam
+        rem nobis idónee confirmándam adest beáta Felícitas, cujus hódie natalícia celebrámus,
+        quæ credéndo exstitit ancílla Christi, et prædicándo facta est mater Christi. Septem
+        quippe fílios, sicut in gestis ejus emendatióribus légitur, sic post se tímuit vivos in
+        carne relínquere, sicut carnáles paréntes solent metúere ne mórtuos præmíttant.
+      en: >-
+        Dearly beloved brethren, the gospel which is read this day is but very short, but it is
+        heavy with great mysteries. Here Jesus, our Maker and Redeemer, feigneth Himself as
+        though He knew not His own Mother, and telleth who they be who are His mother and
+        brethren, not by fleshly kinship, but by kinship of mind, saying: Who is My mother, and
+        who are My brethren? Whosoever shall do the will of My Father, Which is in heaven, the
+        same is My brother, and sister, and mother. By the which words, what are we to
+        understand, save that He gathereth together from out of heathendom many that are
+        willing to obey His commandments, and that He knoweth not Jewry, whereof, according to
+        the flesh, He is a son?
+
+
+        Seeing that both men and women are called to the faith, we marvel not that He saith
+        that whosoever shall do the will of His Father, the same is His brother and sister. But
+        it is startling to hear that the same is also His mother. His faithful disciples He is
+        pleased to call His brethren, where He saith, Go, tell My brethren. If then it is by
+        joining His religion that one can become the brother of the Lord, let us see how one can
+        become His mother.
+
+
+        But we must know that even as one becometh His brother or His sister by believing in
+        Him, so one becometh His mother by preaching Him. Such an one, as it were, giveth birth
+        to the Lord by causing Him to be in the hearer's heart, and by words giving His love
+        existence in their neighbour's mind. For an example in point, behold blessed Felicity,
+        whose Birth-day we keep today. She was one whose faith made her Christ's hand-maiden,
+        and whose preaching made her Christ's mother. We read in the corrected edition of her
+        Acts that she dreaded as much to leave her seven sons behind her alive in the flesh, as
+        do worldly mothers to send theirs dead before them.
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/ss-seven-founders-of-the-servite-order.yml

@@ -6,11 +6,18 @@
 # Nocturn 2: Lectio4-6 combined into one reading, the founding
 # narrative — one continuous piece.
 # Nocturn 3: Lectio7's Gospel citation (Matt 19:27-29) is a bare
-# incipit ("Et réliqua"), so only the homily is authored (not marked
-# isGospel), St. Jerome's homily (Lectio7's homily + Lectio8-9
-# combined) — the Common of Apostles' "we have forsaken all and
-# followed thee" text, fitting for a group of founders even though not
-# these saints' own proper text.
+# incipit ("Et réliqua"), so only the homily was originally authored
+# (not marked isGospel), St. Jerome's homily (Lectio7's homily +
+# Lectio8-9 combined) — the Common of Apostles' "we have forsaken all
+# and followed thee" text, fitting for a group of founders even though
+# not these saints' own proper text.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Jerome's homily) — the day's own
+# Missale [Evangelium] in web/www/missa/Latin/Sancti/02-12.txt redirects
+# to `@Commune/C5b` (Common of a Confessor Not a Bishop), whose own
+# [Evangelium] gives the full Matt 19:27-29 pericope (same text quoted
+# in the Nocturn 3 homily above), sourced from there.
 id: ss-seven-founders-of-the-servite-order
 readings:
   - nocturn: 2
@@ -124,6 +131,27 @@ readings:
         Mass.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 19:27-29", en: "Matt 19:27-29" }
+    text:
+      la: >-
+        In illo témpore: Dixit Petrus ad Jesum: Ecce, nos relíquimus ómnia, et secúti sumus te:
+        quid ergo erit nobis? Jesus autem dixit illis: Amen, dico vobis, quod vos, qui secúti
+        estis me, in regeneratióne, cum séderit Fílius hóminis in sede majestátis suæ, sedébitis
+        et vos super sedes duódecim, judicántes duódecim tribus Israël. Et omnis, qui relíquerit
+        domum, vel fratres, aut soróres, aut patrem, aut matrem, aut uxórem, aut fílios, aut
+        agros, propter nomen meum, céntuplum accípiet, et vitam ætérnam possidébit.
+      en: >-
+        At that time, Peter said to Jesus, "Behold, we have left all and followed You; what then
+        shall we have?" And Jesus said to them, "Amen I say to you that you who have followed
+        Me, in the regeneration when the Son of Man shall sit on the throne of His glory, shall
+        also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has
+        left house, or brothers, or sisters, or father, or mother, or wife, or children, or
+        lands, for My name's sake, shall receive a hundredfold, and shall possess life
+        everlasting."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Jerome, Commentary on Matthew, Book III (on Matt 19:27-29)"

src/data/propers/nocturn-readings/ss-simon-and-jude.yml

@@ -11,9 +11,15 @@
 # Nocturn 3: Lectio7's Gospel citation (John 15:17-25) is a bare
 # incipit ("Et réliqua") with no full pericope text given, so — per
 # the pre-1955 pass's convention of not transcribing bare incipits —
-# only the homily portion is authored (not marked isGospel), a single
-# excerpt of St. Augustine's Tract 87 on John. No responsory given for
-# either reading.
+# only the homily portion was originally authored (not marked
+# isGospel), a single excerpt of St. Augustine's Tract 87 on John. No
+# responsory given for either reading.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Augustine's homily) — sourced
+# from the day's own Missale [Evangelium] in
+# web/www/missa/Latin/Sancti/10-28.txt (full text given there, not a
+# redirect).
 id: ss-simon-and-jude
 readings:
   - nocturn: 2
@@ -36,6 +42,37 @@ readings:
         name of Jesus Christ.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Joann 15:17-25", en: "John 15:17-25" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus discípulis suis: Hæc mando vobis, ut diligátis ínvicem. Si
+        mundus vos odit: scitóte, quia me priórem vobis odio hábuit. Si de mundo fuissétis, mundus
+        quod suum erat dilígeret; quia vero de mundo non estis, sed ego elégi vos de mundo,
+        proptérea odit vos mundus. Mementóte sermónis mei, quem ego dixi vobis: Non est servus
+        major dómino suo. Si me persecúti sunt, et vos persequántur: si sermónem meum
+        servavérunt, et vestrum servábunt. Sed hæc ómnia fácient vobis propter nomen meum: quia
+        nésciunt eum, qui misit me. Si non veníssem et locútus fuíssem eis, peccátum non
+        háberent: nunc autem excusatiónem non habent de peccáto suo. Qui me odit: et Patrem meum
+        odit. Si ópera non fecíssem in eis, quæ nemo álius fecit, peccátum non háberent: nunc
+        autem et vidérunt et odérunt et me et Patrem meum. Sed ut adimpleátur sermo, qui in lege
+        eórum scriptus est: Quia ódio habuérunt me gratis.
+      en: >-
+        At that time, Jesus said to His disciples, "These things I command you, that you may
+        love one another. If the world hates you, know that it has hated Me before you. If you
+        were of the world, the world would love what is its own. But because you are not of the
+        world, but I have chosen you out of the world, therefore the world hates you. Remember
+        the word that I have spoken to you: No servant is greater than his master. If they
+        persecuted Me, they will persecute you also; if they have kept My word, they will keep
+        yours also. But all these things they will do to you for My name's sake, because they do
+        not know Him Who sent Me. If I had not come and spoken to them, they would have no sin.
+        But now they have no excuse for their sin. He who hates Me hates My Father also. If I had
+        not done among them works such as no one else has done, they would have no sin. But now
+        they have seen, and have hated both Me and My Father; but that the word written in their
+        Law may be fulfilled, 'They have hated Me without cause.'"
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Augustine, Bishop of Hippo, Tract 87 on John (on John 15:17-25)"

src/data/propers/nocturn-readings/ss-soter-and-caius.yml

@@ -6,6 +6,18 @@
 # split-for-slot-count case. Lectio6 (St. Ambrose's sermon) is its own
 # third reading, a different genre/source again. Lectio7-9 (not present
 # in this file, implicitly Common) skipped. No responsory given.
+#
+# Checked 2026-09-05 for a Gospel pairing: all three readings here are
+# Nocturn 2. St. Ambrose's Sermon 22 is the same generic
+# post-Paschaltide "rejoice with the Martyrs" homily reused verbatim
+# for other martyr-Popes (see ss-cletus-and-marcellinus.yml), not tied
+# to any Gospel pericope -- no isGospel pairing applies.
+#
+# Update (2026-09-05, second pass): Nocturn 3 (Common of Popes -> Matt
+# 16:13-19, "Tu es Petrus", Pope St. Leo the Great's own Sermon 2 on
+# the Anniversary of his Election) now authored -- reused verbatim from
+# `st-martin-i.yml`/`ss-cletus-and-marcellinus.yml`, already authored
+# this session with the identical Common-of-Popes text.
 id: ss-soter-and-caius
 readings:
   - nocturn: 2
@@ -79,3 +91,112 @@ readings:
         (2 Cor. i. 7.) And again: "If we suffer, we shall also reign with Him." (2 Tim. ii. 12.) He,
         therefore, that endureth sorrow for Christ, must needs also have glory with Christ.
     status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 16:13-19", en: "Matt 16:13-19" }
+    text:
+      la: >-
+        In illo témpore: Venit Jesus in partes Cæsaréæ Philíppi, et interrogábat discípulos suos,
+        dicens: Quem dicunt hómines esse Fílium hóminis? At illi dixérunt: Alii Joánnem Baptístam,
+        alii autem Elíam, álii vero Jeremíam, aut unum ex prophétis. Dicit illis Jesus: Vos autem
+        quem me esse dícitis? Respóndens Simon Petrus, dixit: Tu es Christus, Fílius Dei vivi.
+        Respóndens autem Jesus, dixit ei: Beátus es, Simon Bar Jona: quia caro et sanguis non
+        revelávit tibi, sed Pater meus, qui in cœlis est. Et ego dico tibi, quia tu es Petrus, et
+        super hanc petram ædificábo Ecclésiam meam, et portæ ínferi non prævalébunt advérsus eam.
+        Et tibi dabo claves regni cœlórum. Et quodcúmque ligáveris super terram, erit ligátum et
+        in cœlis: et quodcúmque sólveris super terram, erit solútum et in cœlis.
+      en: >-
+        At that time, Jesus came into the quarters of Cæsarea Philippi, and He asked His
+        disciples, saying, "Whom do men say that the Son of Man is?" But they said, "Some John
+        the Baptist, and other some Elias, and others Jeremias, or one of the prophets." Jesus
+        saith to them, "But whom do you say that I am?" Simon Peter answered and said, "Thou art
+        Christ, the Son of the living God." And Jesus answering, said to him, "Blessed art thou,
+        Simon Bar-Jona, because flesh and blood hath not revealed it to thee, but My Father Who
+        is in heaven. And I say to thee, that thou art Peter, and upon this rock I will build My
+        Church, and the gates of hell shall not prevail against it. And I will give to thee the
+        keys of the kingdom of heaven; and whatsoever thou shalt bind upon earth, it shall be
+        bound also in heaven, and whatsoever thou shalt loose upon earth, it shall be loosed also
+        in heaven."
+    status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: false
+    source: "Pope St. Leo the Great, Sermon 2 on the Anniversary of his own Election (on Matt 16:13-19)"
+    text:
+      la: >-
+        Cum, sicut evangelica lectióne reserátum est, interrogasset Dóminus discipulos, quem
+        ipsum (multis diversa opinántibus) crederent; respondissétque beátus Petrus, dicens:
+        Tu es Christus Fílius Dei vivi; Dóminus ait: Beátus es, Simon Bar-Jona, quia caro et
+        sanguis non revelávit tibi, sed Pater meus, qui in cælis est: et ego dico tibi, quia
+        tu es Petrus, et super hanc petram ædificábo Ecclésiam meam, et portæ ínferi non
+        prævalébunt advérsus eam. Et tibi dabo claves regni cælórum: et quodcúmque ligáveris
+        super terram, erit ligátum et in cælis: et quodcúmque solveris super terram, erit
+        solutum et in cælis. Manet ergo disposítio veritátis, et beátus Petrus, in accepta
+        fortitúdine petræ persevérans, suscepta Ecclésiæ gubernácula non relíquit.
+
+
+        In univérsa namque Ecclésia, Tu es Christus Fílius Dei vivi, quotídie Petrus dicit;
+        et omnis lingua, quæ confitétur Dóminum, magisterio hujus vocis imbuitur. Hæc fides
+        diabolum vincit et captivórum ejus víncula dissolvit. Hæc érutos mundo, ínserit
+        cælo, et portæ ínferi advérsus eam prævalere non possunt. Tanta enim divinitus
+        soliditate muníta est, ut eam neque hæretica umquam corrumpere pravitas, nec pagána
+        potúerit superare perfidia. His ítaque modis, dilectíssimi, rationábile obsequio
+        celebrétur hodiérna festívitas: ut in persona humilitátis meæ ille intelligátur, ille
+        honorétur, in quo et ómnium pastórum sollicitudo, cum commendatárum sibi óvium
+        custódia persevérat, et cujus étiam dignitas in indigno heréde non déficit.
+
+
+        Cum ergo cohortatiónes nostras áuribus vestræ sanctitátis adhibemus, ipsum vobis,
+        cujus vice fungimur, loqui crédite: quia et illíus vos afféctu monémus, et non aliud
+        vobis, quam quod docuit, prædicámus; obsecrántes, ut succincti lumbos mentis vestræ,
+        castam et sobriam vitam in Dei timóre ducatis. Corona mea, sicut Apóstolus ait, et
+        gáudium vos estis, si fides vestra, quæ ab inítio Evangélii in universo mundo
+        prædicáta est, in dilectióne et sanctitáte permanserit. Nam licet omnem Ecclésiam,
+        quæ in toto est orbe terrárum, cunctis oporteat florere virtútibus; vos tamen
+        præcipue inter ceteros pópulos decet meritis pietátis excellere, quos in ipsa
+        apostolicæ petræ arce fundatos, et Dóminus noster Jesus Christus cum ómnibus redémit,
+        et beátus Apóstolus Petrus præ ómnibus erudívit.
+      en: >-
+        When the Lord, as we read in the Evangelist, asked His disciples: Who did men, amid
+        their diverse speculations, believe that He, the Son of Man, was; blessed Peter
+        answered and said: Thou art the Christ, the Son of the living God. And Jesus answered
+        and said unto him: Blessed art thou, Simon Barjona: for flesh and blood hath not
+        revealed it unto thee, but My Father, Which is in heaven: and I say also unto thee,
+        that thou art Peter, and upon this rock I will build My Church, and the gates of hell
+        shall not prevail against it; and I will give unto thee the keys of the kingdom of
+        heaven; and whatsoever thou shalt bind on earth shall be bound in heaven; and
+        whatsoever thou shalt loose on earth shall be loosed in heaven. Thus therefore
+        standeth the ordinance of the Truth, and blessed Peter, abiding still that firm rock
+        which God hath made him, hath never lost that right to rule in the Church which God
+        hath given unto him.
+
+
+        In the universal Church it is Peter that doth still say every day, Thou art the
+        Christ, the Son of the living God, and every tongue which confesseth that Jesus is
+        Lord is taught that confession by the teaching of Peter. This is the faith that
+        overcometh the devil and looseth the bands of his prisoners. This is the faith which
+        maketh men free of the world and bringeth them to heaven, and the gates of hell are
+        impotent to prevail against it. With such ramparts of salvation hath God fortified
+        this rock, that the contagion of heresy will never be able to infect it, nor idolatry
+        and unbelief to overcome it. This teaching it is, my dearly beloved brethren, which
+        maketh the keeping of this Feast to-day to be our reasonable service, even the
+        teaching which maketh you to know and honour in myself, lowly though I be, that Peter
+        who is still entrusted with the care of all other shepherds and of all the flocks to
+        them committed, and whose authority I have, albeit unworthy to be his heir.
+
+
+        When therefore, we address our exhortations to your godly ears, believe ye that ye are
+        hearing him speak whose office we are discharging. Yea, it is with his love for you
+        that we warn you, and we preach unto you no other thing than that which he taught,
+        entreating you that ye would gird up the loins of your mind and lead pure and sober
+        lives in the fear of God. My disciples dearly beloved, ye are to me, as the disciples
+        of the Apostle Paul were to him, a crown and a joy, if your faith, which, in the first
+        times of the Gospel, was spoken of throughout the whole world, abide still lovely and
+        holy. For, albeit it behoveth the whole Church which is spread throughout all the
+        world, to be strong in righteousness, you it chiefly becometh above all other peoples
+        to excel in worth and godliness, whose house is built upon the very crown of the Rock
+        of the Apostle, and whom not only hath our Lord Jesus Christ, as He hath redeemed all
+        men, but whom also His blessed Apostle Peter hath made the foremost object of his
+        teaching.
+    status: { la: verified, en: verified }

src/data/propers/nocturn-readings/st-agnes.yml

@@ -8,6 +8,16 @@
 # Lectio4-6 (St. Ambrose's sermon on virgins, discussing Agnes) combined
 # into one reading, one continuous excerpt. No responsory given in the
 # source for these lessons.
+#
+# Checked 2026-09-05 for a Gospel pairing: this reading (Ambrose's On
+# Virgins Bk. 1, Lectio4-6) is Nocturn 2 -- a panegyric on Agnes's
+# virginity and martyrdom generally, not an exegesis of any Gospel
+# pericope, so no isGospel pairing applies. 01-21.txt's own [Rule]
+# ("vide C6-1") has no Lectio7-9 of its own at all (Nocturn 3 inherited
+# wholesale, bare, from the Common of Virgins), the same
+# already-accepted "bare cross-reference, not transcribed" convention
+# used elsewhere in this store (e.g. ss-cyril-and-methodius.yml) -- not
+# a new finding.
 id: st-agnes
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/st-aloysius-gonzaga.yml

@@ -2,10 +2,13 @@
 # (June 21). Sourced directly from
 # web/www/horas/Latin/Sancti/06-21.txt, English/Sancti/06-21.txt.
 # Nocturn 2: Lectio4-6 combined into one reading, one continuous vita.
-# Nocturn 3: his own Gospel citation ends "Et réliqua"/"And so on"
-# with no full pericope given -- per the bare-incipit convention, only
-# the homily (Lectio7-9, St. John Chrysostom on virginity) is
-# authored, isGospel: false, no citation field.
+#
+# Update (2026-09-05): Nocturn 3's Gospel pericope is now authored too
+# (isGospel: true, immediately before Chrysostom's homily). Citation
+# confirmed via this feast's own Lectio7 (Matt 22:29-40, the Sadducees'
+# question on the resurrection and the Great Commandment) — full text
+# sourced from this same date's Missale [Evangelium],
+# web/www/missa/Latin/Sancti/06-21.txt, English/Sancti/06-21.txt.
 id: st-aloysius-gonzaga
 readings:
   - nocturn: 2
@@ -122,6 +125,38 @@ readings:
         pattern of innocency and purity, and as a patron.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 22:29-40", en: "Matt 22:29-40" }
+    text:
+      la: >-
+        In illo témpore: Respóndens Jesus, ait sadducæis: Errátis, nesciéntes Scriptúras
+        neque virtútem Dei. In resurrectióne enim neque nubent neque nubéntur: sed erunt
+        sicut Angeli Dei in cœlo. De resurrectióne autem mortuórum non legístis, quod
+        dictum est a Deo dicénte vobis: Ego sum Deus Abraham et Deus Isaac et Deus Jacob?
+        Non est Deus mortuórum, sed vivéntium. Et audiéntes turbæ, mirabántur in doctrína
+        ejus. Pharisæi autem audiéntes, quod siléntium imposuísset sadducæis, convenérunt
+        in unum: et interrogávit eum unus ex eis legis doctor, tentans eum: Magíster, quod
+        est mandátum magnum in lege? Ait illi Jesus: Díliges Dóminum, Deum tuum, ex toto
+        corde tuo, et in tota ánima tua, et in tota mente tua. Hoc est máximum et primum
+        mandátum. Secúndum autem símile est huic: Díliges próximum tuum, sicut teípsum. In
+        his duóbus mandátis univérsa lex pendet et Prophétæ.
+      en: >-
+        At that time, Jesus answered and said to the Sadducees, You err because you know
+        neither the Scriptures nor the power of God. For at the Resurrection they will
+        neither marry nor be given in marriage, but will be as angels of God in heaven.
+        But as to the resurrection of the dead, have you not read what was spoken to you
+        by God, saying, "I am the God of Abraham, and the God of Isaac, and the God of
+        Jacob"? He is not the God of the dead, but of the living. And when the crowds
+        heard this, they marveled at His teaching. But the Pharisees, hearing that He had
+        silenced the Sadducees, gathered together. And one of them, a doctor of the Law,
+        putting Him to the test, asked Him, Master, which is the great commandment in the
+        Law? Jesus said to him, You shall love the Lord your God with your whole heart,
+        and with your whole soul, and with your whole mind. This is the greatest and the
+        first commandment. And the second is like it, You shall love your neighbor as
+        yourself. On these two commandments depend the whole Law and the Prophets.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. John Chrysostom, Book on Virginity"

src/data/propers/nocturn-readings/st-anacletus.yml

@@ -9,6 +9,25 @@
 # Lectio4 (Anacletus's own vita) and Lectio5-6 (St. Ambrose's
 # exposition of Psalm 118, a genuinely distinct patristic source) kept
 # split. No responsory given in the source.
+#
+# Checked 2026-09-05 for a Gospel pairing: both readings here are
+# Nocturn 2 (Lectio4-6). St. Ambrose's Psalm 118 exposition is a psalm
+# commentary applied generically to a persecuted martyr, not tied to
+# any Gospel pericope -- no isGospel pairing applies.
+#
+# Update (2026-09-05, second pass): Nocturn 3 now authored too, from
+# 07-13.txt's explicit alternate "(rubrica 1570 aut rubrica 1617)"
+# Lectio7-9 -- of particular interest given this app's own
+# Monastic-1617-track structural default, since the file's *default*
+# modern rubric ends at Lectio94 with no Nocturn 3 at all. Gospel
+# (Luke 14:26-33, "Si quis venit ad me, et non odit patrem suum") from
+# obsolete/missa/Latin+English/Commune/C2c.txt (no live missa/Commune/
+# C2c.txt in this reference-engine copy). Pope St. Gregory's Homily 37
+# on the Gospels has no English translation anywhere in the reference
+# engine for this specific Lectio7-9 split (the nearest match,
+# horas/English/Commune/C2.txt, splits the same underlying homily at
+# different lesson boundaries and can't be cleanly reused) -- English
+# composed directly from the Latin, marked draft.
 id: st-anacletus
 readings:
   - nocturn: 2
@@ -77,3 +96,121 @@ readings:
         His Saints. And again: Blessed is the man that feareth the Lord. And wherefore is he
         blessed? Because he delighteth greatly in His commandments.
     status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 14:26-33", en: "Luke 14:26-33" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus turbis: Si quis venit ad me, et non odit patrem suum, et
+        matrem, et uxórem, et fílios, et fratres, et soróres, adhuc autem et ánimam suam, non
+        potest meus esse discípulus. Et qui non bájulat crucem suam, et venit post me, non
+        potest meus esse discípulus. Quis enim ex vobis volens turrim ædificáre, non prius
+        sedens cómputat sumptus, qui necessárii sunt, si hábeat ad perficiéndum; ne, posteáquam
+        posúerit fundaméntum, et non potúerit perfícere, omnes, qui vident, incípiant illúdere
+        ei, dicéntes: Quia hic homo cœpit ædificáre, et non pótuit consummáre? Aut quis rex
+        itúrus commíttere bellum advérsus álium regem, non sedens prius cógitat, si possit cum
+        decem mílibus occúrrere ei, qui cum vigínti mílibus venit ad se? Alióquin, adhuc illo
+        longe agénte, legatiónem mittens, rogat ea, quæ pacis sunt. Sic ergo omnis ex vobis,
+        qui non renúntiat ómnibus, quæ póssidet, non potest meus esse discípulus.
+      en: >-
+        At that time, Jesus said to the crowds, If anyone comes to Me and does not hate his
+        father and mother, and wife and children, and brothers and sisters, yes, and even his
+        own life, he cannot be My disciple. And he who does not carry his cross and follow Me,
+        cannot be My disciple. For which of you, wishing to build a tower, does not sit down
+        first and calculate the outlays that are necessary, whether he has the means to
+        complete it? Lest, after he has laid the foundation and is not able to finish, all who
+        behold begin to mock him, saying, "This man began to build and was not able to finish!"
+        Or what king setting out to engage in battle with another king, does not sit down first
+        and consider whether he is able with ten thousand men to meet him who with twenty
+        thousand is coming against him? Or else, whilst the other is yet at a distance, he sends
+        a delegation and asks the terms of peace. So, therefore, every one of you who does not
+        renounce all that he possesses, cannot be My disciple.
+    status: { la: verified, en: verified }
+
+  - nocturn: 3
+    isGospel: false
+    source: "Pope St. Gregory the Great, Homily 37 on the Gospels"
+    text:
+      la: >-
+        Si consideremus fratres carissimi, quæ et quanta sunt, quæ nobis promittuntur in cælis,
+        vilescunt animo omnia quæ habentur in terris. Terrena namque substantia supernæ
+        felicitati comparata, pondus est, non subsidium. Temporalis vita æternæ vitæ comparata,
+        mors est potius dicenda quam vita, Ipse enim quotidianus defectus corruptionis quid est
+        aliud, quam quædam prolixitas mortis? Quæ autem lingua dicere, vel quis intellectus
+        capere sufficit, illa supernæ civitatis quanta sint gaudia; Angelorum choris interesse,
+        cum beatissimis spiritibus gloriæ Conditoris assistere, præsentem Dei vultum cernere,
+        incircumscriptum lumen videre, nullo mortis metu affici, incorruptionis perpetuæ munere
+        lætari? Sed ad hæc audita inardescit animus, jamque illic cupit assistere, ubi se sperat
+        sine fine gaudere. Sed ad magna præmia perveniri non potest, nisi per magnos labores.
+        Unde et Paulus egregius prædicator dicit: Non coronabitur, nisi qui legitime certaverit.
+
+
+        Delectet ergo mentem magnitudo præmiorum, sed non deterreat certamen laborum. Unde ad
+        se venientibus Veritas dicit: Si quis venit ad me, et non odit patrem suum, et matrem,
+        et uxorem, et filios, et fratres, et sorores, adhuc autem et animam suam, non potest
+        meus esse discipulus. Sed percontari libet, quomodo parentes et carnaliter propinquos
+        præcipimur odisse, qui jubemur et inimicos diligere? Et certe Veritas de uxore dicit:
+        Quod Deus conjunxit, homo non separet. Et Paulus ait: Viri, diligite uxores vestras,
+        sicut et Christus Ecclesiam. Ecce, discipulus uxorem diligendam prædicat, cum magister
+        dicat: Qui uxorem non odit, non potest meus esse discipulus. Numquid aliud judex
+        nuntiat, aliud præco clamat? An simul et odisse possumus, et diligere? Sed si vim
+        præcepti perpendimus, utrumque agere per discretionem valemus: ut uxorem, et eos, qui
+        nobis carnis cognatione conjuncti sunt, et quos proximos novimus, diligamus; et quos
+        adversarios in via Dei patimur, odiendo et fugiendo nesciamus.
+
+
+        Quasi enim per odium diligitur, qui carnaliter sapiens, dum prava nobis ingerit, non
+        auditur. Ut autem dominus demonstraret hoc erga proximos odio non de affectione
+        procedere, sed de charitate, addidit protinus, odisse et animam nostram. Constat ergo,
+        quia amando debet odisse proximum, qui sic eum odit sicut semet ipsum. Tunc etenim
+        nostram animam bene odimus, cum ejus carnalibus desideriis non acquiescimus, cum ejus
+        appetitum frangimus, ejus voluptatibus reluctamur. Quæ ergo contempta ad melius ducitur,
+        quasi per odium amatur. Sic nimirum exhibere proximis nostris odii discretionem
+        debemus, ut in eis et diligamus quod sunt, et habeamus odio quod in Dei nobis itinere
+        obsistunt.
+      en: >-
+        If we consider, dearly beloved brethren, what and how great are the things that are
+        promised us in heaven, all things that are possessed on earth grow worthless in our
+        sight. For earthly substance, compared to the felicity above, is a burden, not a help.
+        This present life, compared to the life eternal, ought rather to be called death than
+        life; for what else is this daily wasting away of our corruption but a certain
+        lengthening-out of death? But what tongue can tell, or what understanding can grasp,
+        how great are the joys of that city above -- to share the choirs of Angels, to stand
+        with the most blessed spirits in the glory of our Maker, to behold the very Face of
+        God, to see the light that knoweth no bound, to be touched by no fear of death, and to
+        rejoice in the gift of everlasting incorruption? But when we hear these things our
+        heart is kindled, and already longs to be present there, where it hopes to rejoice
+        without end. Yet we cannot come to such great rewards, except through great labors.
+        Whence Paul, that excellent preacher, saith: He shall not be crowned, unless he shall
+        have striven lawfully.
+
+
+        Let, then, the greatness of the rewards delight the mind, but let not the struggle of
+        the labors deter it. Whence the Truth saith to those who come to Him: If any man come
+        to Me and hate not his father and mother, and wife and children, and brothers and
+        sisters, yea, and his own life also, he cannot be My disciple. But it is fitting to ask
+        how we are commanded to hate our parents and those near to us in the flesh, we who are
+        also bidden to love even our enemies. And indeed the Truth saith of a wife: What God
+        hath joined together, let not man put asunder. And Paul saith: Husbands, love your
+        wives, even as Christ also loved the Church. Behold, the disciple preaches that a wife
+        is to be loved, while the Master says: Whoever does not hate his wife cannot be My
+        disciple. Does the judge, then, proclaim one thing, and the herald cry another? Can we
+        both hate and love at the same time? But if we weigh the force of the precept, we are
+        able to do both through discernment: that we may love our wife, and those joined to us
+        by kinship of the flesh, and those whom we know as our neighbors; and that, as for
+        those whom we suffer as adversaries in the way of God, we may not know them, but hate
+        and flee from them.
+
+
+        For he is, as it were, loved through hatred, when the one who is carnally minded, while
+        pressing wicked counsel upon us, is not heeded. But that the Lord might show that this
+        hatred toward our neighbors proceeds not from ill-will but from charity, He added at
+        once that we must also hate our own soul. It is clear, then, that he who hates his
+        neighbor as he hates himself must hate him out of love. For then do we rightly hate our
+        own soul, when we do not yield to its carnal desires, when we break its appetite, and
+        resist its pleasures. That which, being held in contempt, is thereby led to something
+        better, is, as it were, loved through hatred. So indeed ought we to show toward our
+        neighbors this discernment of hatred: that in them we may love what they are, while
+        hating what stands in the way of God within them.
+    status: { la: verified, en: draft }

src/data/propers/nocturn-readings/st-andrew.yml

@@ -10,9 +10,15 @@
 # Nocturn 3: Lectio7's Gospel citation (Matt 4:18-22) is a bare
 # incipit ("Et réliqua") with no full pericope text given, so — per
 # the pre-1955 pass's convention of not transcribing bare incipits —
-# only the homily portion is authored (not marked isGospel), a single
-# excerpt of Pope St. Gregory the Great's homily. No responsory given
-# for either reading.
+# only the homily portion was originally authored (not marked
+# isGospel), a single excerpt of Pope St. Gregory the Great's homily.
+# No responsory given for either reading.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Gregory's homily) — sourced from
+# the day's own Missale [Evangelium] in
+# web/www/missa/Latin/Sancti/11-30.txt (full text given there, not a
+# redirect).
 id: st-andrew
 readings:
   - nocturn: 2
@@ -106,6 +112,27 @@ readings:
         to Rome, where it is kept in the Basilica of St. Peter.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 4:18-22", en: "Matt 4:18-22" }
+    text:
+      la: >-
+        In illo témpore: Ambulans Jesus juxta mare Galilǽæ, vidit duos fratres, Simónem, qui
+        vocátur Petrus, et Andréam fratrem ejus, mitténtes rete in mare — erant enim piscatóres
+        — et ait illis: Veníte post me, et fáciam vos fíeri piscatóres hóminum. At illi contínuo,
+        relíctis rétibus, secúti sunt eum. Et procédens inde, vidit álios duos fratres, Jacóbum
+        Zebedǽi et Joánnem, fratrem ejus, in navi cum Zebedǽo patre eórum reficiéntes rétia sua:
+        et vocávit eos. Illi autem statim, relíctis rétibus et patre, secúti sunt eum.
+      en: >-
+        At that time, as Jesus was walking by the sea of Galilee, He saw two brothers, Simon,
+        who is called Peter, and his brother Andrew, casting a net into the sea — for they were
+        fishermen. And He said to them, "Come, follow Me, and I will make you fishers of men."
+        And at once they left the nets, and followed Him. And going farther on, He saw two other
+        brothers, James the son of Zebedee, and his brother John, in a boat with Zebedee their
+        father, mending their nets; and He called them. And immediately they left their nets and
+        their father, and followed Him.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "Pope St. Gregory the Great, Homily 5 on the Gospels (on Matt 4:18-22)"

src/data/propers/nocturn-readings/st-anne.yml

@@ -10,6 +10,15 @@
 # web/www/horas/Latin/Sancti/07-26.txt, English/Sancti/07-26.txt.
 # Lectio4-6 (St. John of Damascus's sermon) combined into one reading,
 # one continuous excerpt. No responsory given in the source.
+#
+# Verified 2026-09-05 (Gospel-pairing sweep): SanctiM/07-26.txt's own
+# [Rule] is "ex C7a; 9 lectiones", but only Lectio4-6 (this Nocturn 2
+# sermon) is a proper override in the source file -- there is no
+# proper Lectio7-9 at all (no Nocturn 3 Gospel/homily of St. Anne's own
+# to add here). Nocturn 3 falls through entirely to Common of Holy
+# Women (C7a)'s own generic content, already handled by this store's
+# per-Common-category pool (see memory vu-matins-responsory-pools) --
+# not a gap in this file.
 id: st-anne
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/st-anthony-mary-zaccaria.yml

@@ -1,10 +1,15 @@
 # Matins Nocturn 2-3 readings for St. Anthony Mary Zaccaria, Confessor
 # (July 5). Sourced directly from web/www/horas/Latin/Sancti/07-05.txt,
 # English/Sancti/07-05.txt. Nocturn 2: Lectio4-6 combined into one
-# reading, one continuous vita. Nocturn 3: his own Gospel citation ends
-# "Et réliqua"/"And so on" with no full pericope given -- per the
-# bare-incipit convention, only the homily (Lectio7-9, St. Augustine of
-# Hippo) is authored, isGospel: false, no citation field.
+# reading, one continuous vita.
+#
+# Update (2026-09-05): Nocturn 3's Gospel pericope, previously left
+# unauthored because horas/Latin/Sancti/07-05.txt's own Lectio7 gives
+# only the incipit ("Et réliqua"), is now authored too (isGospel: true,
+# immediately before the homily) -- the citation (Mark 10:15-21) and full
+# text are sourced from missa/Latin/Sancti/07-05.txt's own [Evangelium]
+# (the Mass Gospel and the Matins Nocturn 3 Gospel are the same
+# pericope), not guessed at.
 id: st-anthony-mary-zaccaria
 readings:
   - nocturn: 2
@@ -131,6 +136,34 @@ readings:
         thirty-six.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Marc 10:15-21", en: "Mark 10:15-21" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus discípulis suis: Quisquis non recéperit regnum Dei velut
+        párvulus, non intrábit in illud. Et compléxans párvulos et impónens manus super illos,
+        benedicébat eos. Et cum egréssus esset in viam, procúrrens quidam, genu flexo ante eum,
+        rogábat eum: Magíster bone, quid fáciam, ut vitam ætérnam percípiam? Jesus autem dixit ei:
+        Quid me dicis bonum? Nemo bonus, nisi unus Deus. Præcépta nosti: Ne adúlteres, ne occídas,
+        ne furéris, ne falsum testimónium díxeris, ne fraudem féceris, honora patrem tuum et
+        matrem. At ille respóndens, ait illi: Magíster, hæc ómnia observávi a juventúte mea. Jesus
+        autem intúitus eum, diléxit eum et dixit ei: Unum tibi deest: vade, quæcúmque habes, vende
+        et da paupéribus, et habébis thesáurum in cælo: et veni, séquere me.
+      en: >-
+        At that time, Jesus said to His disciples, Whoever does not accept the kingdom of God as
+        a little child will not enter into it. And He put His arms about the children, and laying
+        His hands upon them, He began to bless them. And as He was going forth on His journey, a
+        certain man running up fell upon his knees before Him, and asked Him, Good Master, what
+        shall I do to gain eternal life? But Jesus said to him, Why do you call Me good? No one is
+        good but only God. You know the commandments: You shall not commit adultery. You shall not
+        kill. You shall not steal. You shall not bear false witness. You shall not defraud. Honor
+        your father and mother. And he answered and said, Master, all these I have kept ever since
+        I was a child. And Jesus, looking upon him, loved him, and said to him, One thing is
+        lacking to you; go, sell whatever you have, and give to the poor, and you shall have
+        treasure in heaven; and come, follow Me.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Augustine of Hippo, Sermon 47 (various)"

src/data/propers/nocturn-readings/st-apollinaris.yml

@@ -10,9 +10,15 @@
 # Nocturn 3: Lectio7's Gospel citation (Luke 22:24-30) is a bare
 # incipit ("Et réliqua") with no full pericope text given, so — per
 # the pre-1955 pass's convention of not transcribing bare incipits —
-# only the homily portion is authored (not marked isGospel), combined
-# with Lectio8-9 as one continuous excerpt of St. Ambrose's commentary.
-# No responsory given for either reading.
+# only the homily portion was originally authored (not marked
+# isGospel), combined with Lectio8-9 as one continuous excerpt of St.
+# Ambrose's commentary. No responsory given for either reading.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Ambrose's homily) — sourced from
+# the day's own Missale [Evangelium] in
+# web/www/missa/Latin/Sancti/07-23.txt (full text given there, not a
+# redirect).
 id: st-apollinaris
 readings:
   - nocturn: 2
@@ -80,6 +86,31 @@ readings:
         His body was buried hard by the wall of the city.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 22:24-30", en: "Luke 22:24-30" }
+    text:
+      la: >-
+        In illo témpore: Facta est conténtio inter discípulos, quis eórum viderétur esse major.
+        Dixit autem eis Jesus: Reges géntium dominántur eórum; et qui potestátem habent super
+        eos, benéfici vocántur. Vos autem non sic: sed qui major est in vobis, fiat sicut minor:
+        et qui præcéssor est, sicut ministrátor. Nam quis major est, qui recúmbit, an qui
+        mínistrat? nonne qui recúmbit? Ego autem in médio vestrum sum, sicut qui mínistrat. Vos
+        autem estis, qui permansístis mecum in tentatiónibus meis: et ego dispóno vobis, sicut
+        dispósuit mihi Pater meus regnum, ut edátis et bibátis super mensam meam in regno meo: et
+        sedeátis super thronos, judicántes duódecim tribus Israël.
+      en: >-
+        At that time, there arose a dispute among the disciples, which of them was reputed to be
+        the greatest. But Jesus said to them, "The kings of the Gentiles lord it over them, and
+        they who exercise authority over them are called Benefactors. But not so with you. On
+        the contrary, let him who is greatest among you become as the youngest, and him who is
+        the chief as the servant. For which is the greater, he who reclines at table, or he who
+        serves? Is it not he who reclines? But I am in your midst as he who serves. But you are
+        they who have continued with Me in My trials. And I appoint to you a kingdom, even as My
+        Father has appointed to Me, that you may eat and drink at My table in My kingdom; and you
+        shall sit upon thrones, judging the twelve tribes of Israel."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Bk. 10 (on Luke 22:24-30)"

src/data/propers/nocturn-readings/st-athanasius.yml

@@ -11,9 +11,17 @@
 # Nocturn 3: Lectio7's Gospel citation (Matt 10:23-28) is a bare
 # incipit ("Et réliqua") with no full pericope text given, so — per the
 # pre-1955 pass's convention of not transcribing bare incipits — only
-# the homily portion is authored (not marked isGospel), combined with
-# Lectio8-9 as one continuous excerpt of St. Athanasius's own Defence
-# of his own flight. No responsory given for either reading.
+# the homily portion was originally authored (not marked isGospel),
+# combined with Lectio8-9 as one continuous excerpt of St. Athanasius's
+# own Defence of his own flight. No responsory given for either
+# reading.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Athanasius's own homily) —
+# sourced from the day's own Missale [Evangelium] in
+# web/www/missa/Latin/Sancti/05-02.txt (full text given there, not a
+# redirect). Same citation and text also needed by
+# st-cyril-of-jerusalem.yml, authored independently there.
 id: st-athanasius
 readings:
   - nocturn: 2
@@ -115,6 +123,33 @@ readings:
         and forty years.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 10:23-28", en: "Matt 10:23-28" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus discípulis suis: Cum persequéntur vos in civitáte ista,
+        fúgite in áliam. Amen dico vobis, non consummábitis civitátes Israël, donec véniat
+        Fílius hóminis. Non est discípulus super magístrum, nec servus super dóminum suum.
+        Súfficit discípulo, ut sit sicut magíster ejus: et servo, sicut dóminus ejus. Si
+        patremfamílias Beélzebub vocavérunt: quanto magis domésticos ejus? Ne ergo timuéritis
+        eos. Nihil enim est opértum, quod non revelábitur: et occúltum, quod non sciétur. Quod
+        dico vobis in ténebris, dícite in lúmine: et, quod in aure audítis, prædicáte super
+        tecta. Et nolíte timére eos, qui occídunt corpus, ánimam autem non possunt occídere: sed
+        pótius timéte eum, qui potest et ánimam et corpus pérdere in gehénnam.
+      en: >-
+        At that time, Jesus said to His disciples, "When they persecute you in one town, flee to
+        another. Amen I say to you, you will not have gone through the towns of Israel before
+        the Son of Man comes. No disciple is above his teacher, nor is the servant above his
+        master. It is enough for the disciple to be like his teacher, and for the servant to be
+        like his master. If they have called the master of the house Beelzebub, how much more
+        those of his household! Therefore do not be afraid of them. For there is nothing
+        concealed that will not be disclosed, and nothing hidden that will not be made known.
+        What I tell you in darkness, speak it in the light; and what you hear whispered, preach
+        it on the housetops. And do not be afraid of those who kill the body but cannot kill the
+        soul. But rather be afraid of Him, Who is able to destroy both soul and body in hell."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Athanasius, Bishop, Defence of his own Flight (on Matt 10:23-28)"

src/data/propers/nocturn-readings/st-augustine-of-canterbury.yml

@@ -2,10 +2,16 @@
 # and Confessor (May 28). Sourced directly from
 # web/www/horas/Latin/Sancti/05-28.txt, English/Sancti/05-28.txt.
 # Nocturn 2: Lectio4-6 combined into one reading, one continuous vita.
-# Nocturn 3: his own Gospel citation ends "Et réliqua"/"And so on" with
-# no full pericope given -- per the bare-incipit convention, only the
-# homily (Lectio7-9, Pope St. Gregory the Great) is authored, isGospel:
-# false, no citation field.
+#
+# Update (2026-09-05): Nocturn 3's Gospel pericope, previously left
+# unauthored because horas/Latin/Sancti/05-28.txt's own Lectio7 gives
+# only the incipit ("Et réliqua"), is now authored too (isGospel: true,
+# immediately before the homily) -- the citation (Luke 10:1-9) comes
+# from that same Lectio7 line; the full text isn't repeated in this
+# saint's own Missale file (its [Evangelium] redirects to `@Sancti/
+# 02-06`), so it's sourced from that redirect target,
+# missa/Latin/Sancti/02-06.txt's own [Evangelium] (the same Common of a
+# Confessor Bishop pericope, not guessed at).
 id: st-augustine-of-canterbury
 readings:
   - nocturn: 2
@@ -90,6 +96,36 @@ readings:
         extended his Office and Mass to the universal Church.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 10:1-9", en: "Luke 10:1-9" }
+    text:
+      la: >-
+        In illo témpore: Designávit Dóminus et álios septuagínta duos: et misit illos binos ante
+        fáciem suam in omnem civitátem et locum, quo erat ipse ventúrus. Et dicebat illis: Messis
+        quidem multa, operárii autem pauci. Rogáte ergo Dóminum messis, ut mittat operários in
+        messem suam. Ite: ecce, ego mitto vos sicut agnos inter lupos. Nolíte portáre sácculum
+        neque peram neque calceaménta; et néminem per viam salutavéritis. In quamcúmque domum
+        intravéritis, primum dícite: Pax huic dómui: et si ibi fúerit fílius pacis, requiéscet
+        super illum pax vestra: sin autem, ad vos revertétur. In eádem autem domo manéte, edéntes
+        et bibéntes quæ apud illos sunt: dignus est enim operárius mercéde sua. Nolíte transíre de
+        domo in domum. Et in quamcúmque civitátem intravéritis, et suscéperint vos, manducáte quæ
+        apponúntur vobis: et curáte infírmos, qui in illa sunt, et dícite illis: Appropinquávit in
+        vos regnum Dei.
+      en: >-
+        At that time, the Lord appointed seventy-two others, and sent them forth two by two before
+        Him into every town and place where He Himself was about to come. And He said to them, The
+        harvest indeed is great, but the laborers are few. Pray therefore the Lord of the harvest
+        to send forth laborers into His harvest. Go. Behold, I send you forth as lambs in the midst
+        of wolves. Carry neither purse, nor wallet, nor sandals, and greet no one on the way.
+        Whatever house you enter, first say, "Peace to this house!" And if a son of peace be
+        there, your peace will rest upon him; but if not, it will return to you. And remain in the
+        same house, eating and drinking what they have; for the laborer deserves his wages. Do not
+        go from house to house. And whatever town you enter, and they receive you, eat what is set
+        before you, and cure the sick who are there, and say to them, "The kingdom of God is at
+        hand for you."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "Pope St. Gregory the Great, Homilia 17 in Evangelia"

src/data/propers/nocturn-readings/st-basil-the-great.yml

@@ -11,9 +11,15 @@
 # Nocturn 3: Lectio7's Gospel citation (Luke 14:26-35) quotes only the
 # opening sentence before "Et réliqua", not the full pericope, so —
 # per the pre-1955 pass's convention of not transcribing bare incipits
-# — only the homily portion is authored (not marked isGospel),
-# combined with Lectio8-9 as one continuous excerpt of St. Basil's own
-# Rule. No responsory given for either reading.
+# — only the homily portion was originally authored (not marked
+# isGospel), combined with Lectio8-9 as one continuous excerpt of St.
+# Basil's own Rule. No responsory given for either reading.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Basil's own homily) — sourced
+# from the day's own Missale [Evangelium] in
+# web/www/missa/Latin/Sancti/06-14.txt (full text given there, not a
+# redirect).
 id: st-basil-the-great
 readings:
   - nocturn: 2
@@ -87,6 +93,41 @@ readings:
         nothing but skin and bones.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 14:26-35", en: "Luke 14:26-35" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus turbis: Si quis venit ad me, et non odit patrem suum, et
+        matrem, et uxórem, et fílios, et fratres, et soróres, adhuc autem et ánimam suam, non
+        potest meus esse discípulus. Et qui non bájulat crucem suam, et venit post me, non
+        potest meus esse discípulus. Quis enim ex vobis volens turrim ædificáre, non prius
+        sedens cómputat sumptus, qui necessárii sunt, si hábeat ad perficiéndum; ne, posteáquam
+        posúerit fundaméntum, et non potúerit perfícere, omnes, qui vident, incípiant illúdere
+        ei, dicéntes: Quia hic homo cœpit ædificáre, et non pótuit consummáre? Aut quis rex
+        itúrus commíttere bellum advérsus álium regem, non sedens prius cógitat, si possit cum
+        decem mílibus occúrrere ei, qui cum vigínti mílibus venit ad se? Alióquin, adhuc illo
+        longe agénte, legatiónem mittens, rogat ea, quæ pacis sunt. Sic ergo omnis ex vobis, qui
+        non renúntiat ómnibus, quæ póssidet, non potest meus esse discípulus. Bonum est sal. Si
+        autem sal evanúerit, in quo condiétur? Neque in terram neque in sterquilínium útile est,
+        sed foras mittétur. Qui habet aures audiéndi, áudiat.
+      en: >-
+        At that time Jesus said to the multitudes, "If anyone comes to Me and does not hate his
+        father and mother, and wife and children, and brothers and sisters, yes, and even his own
+        life, he cannot be My disciple. And he who does not carry his cross and follow Me,
+        cannot be My disciple. For which of you, wishing to build a tower, does not sit down
+        first and calculate the outlays that are necessary, whether he has the means to complete
+        it? Lest, after he has laid the foundation and is not able to finish, all who behold
+        begin to mock him, saying, 'This man began to build and was not able to finish!' Or what
+        king setting out to engage in battle with another king, does not sit down first and
+        consider whether he is able with ten thousand men to meet him who with twenty thousand is
+        coming against him? Or else, while the other is yet at a distance, he sends a delegation
+        and asks the terms of peace. So, therefore, every one of you who does not renounce all
+        that he possesses, cannot be My disciple. Salt is good; but if even the salt loses its
+        strength, what shall it be seasoned with? It is fit neither for the land nor for the
+        manure heap, but must be thrown out. He who has ears to hear, let him hear."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Basil, Archbishop of Caesarea, Paraphrase of his Rule, Q. 8 (on Luke 14:26-35)"

src/data/propers/nocturn-readings/st-benedict.yml

@@ -16,12 +16,20 @@
 # Nocturn 3: `SanctiM/03-21.txt` Lectio9's Gospel citation (Matt
 # 19:27-29) is a bare incipit ("Et réliqua") with no full pericope text
 # given, so — per the pre-1955 pass's convention of not transcribing
-# bare incipits — only the homily portion is authored (not marked
-# isGospel), combined with Lectio10-12 as one continuous excerpt of St.
-# Peter Damian's sermon. No English/SanctiM translation exists for
-# this file in the reference engine, so `en` for the Nocturn 3 reading
-# is this project's own translation, marked `draft` per
+# bare incipits — only the homily portion was originally authored (not
+# marked isGospel), combined with Lectio10-12 as one continuous excerpt
+# of St. Peter Damian's sermon. No English/SanctiM translation exists
+# for this file in the reference engine, so `en` for the Nocturn 3
+# reading is this project's own translation, marked `draft` per
 # vu-prefer-text-over-missing. No responsory given for either reading.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Peter Damian's homily) — the day's
+# Missale (`Sancti/03-21.txt`, `[Rule] vide C5b`) redirects to the
+# Common of a Confessor Not a Bishop, whose own [Evangelium] gives the
+# full Matt 19:27-29 pericope, sourced from
+# web/www/horas/Latin/Commune/C5b.txt (same text also authored
+# independently for ss-seven-founders-of-the-servite-order.yml).
 id: st-benedict
 readings:
   - nocturn: 2
@@ -98,6 +106,27 @@ readings:
         Benedict, the beloved of the Lord, goeth up to heaven.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 19:27-29", en: "Matt 19:27-29" }
+    text:
+      la: >-
+        In illo témpore: Dixit Petrus ad Jesum: Ecce, nos relíquimus ómnia, et secúti sumus te:
+        quid ergo erit nobis? Jesus autem dixit illis: Amen, dico vobis, quod vos, qui secúti
+        estis me, in regeneratióne, cum séderit Fílius hóminis in sede majestátis suæ, sedébitis
+        et vos super sedes duódecim, judicántes duódecim tribus Israël. Et omnis, qui relíquerit
+        domum, vel fratres, aut soróres, aut patrem, aut matrem, aut uxórem, aut fílios, aut
+        agros, propter nomen meum, céntuplum accípiet, et vitam ætérnam possidébit.
+      en: >-
+        At that time, Peter said to Jesus, "Behold, we have left all and followed You; what then
+        shall we have?" And Jesus said to them, "Amen I say to you that you who have followed
+        Me, in the regeneration when the Son of Man shall sit on the throne of His glory, shall
+        also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has
+        left house, or brothers, or sisters, or father, or mother, or wife, or children, or
+        lands, for My name's sake, shall receive a hundredfold, and shall possess life
+        everlasting."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Peter Damian, Bishop, Sermon 9, On the Nativity of St. Benedict, Abbot (on Matt 19:27-29)"

src/data/propers/nocturn-readings/st-boniface-of-mainz.yml

@@ -1,10 +1,16 @@
 # Matins Nocturn 2-3 readings for St. Boniface, Bishop and Martyr
 # (June 5). Sourced directly from web/www/horas/Latin/Sancti/06-05.txt,
 # English/Sancti/06-05.txt. Nocturn 2: Lectio4-6 combined into one
-# reading, one continuous vita. Nocturn 3: his own Gospel citation ends
-# "Et réliqua"/"And so on" with no full pericope given -- per the
-# bare-incipit convention, only the homily (Lectio7-9, St. Augustine of
-# Hippo) is authored, isGospel: false, no citation field.
+# reading, one continuous vita.
+#
+# Update (2026-09-05): Nocturn 3's Gospel pericope, previously left
+# unauthored because horas/Latin/Sancti/06-05.txt's own Lectio7 gives
+# only the incipit ("Et réliqua"), is now authored too (isGospel: true,
+# immediately before the homily) -- the citation (Matt 5:1-12, the
+# Beatitudes) comes from that same Lectio7 line, and the full text is
+# sourced from missa/Latin/Sancti/06-05.txt's own [Evangelium] (the Mass
+# Gospel and the Matins Nocturn 3 Gospel are the same pericope), not
+# guessed at.
 id: st-boniface-of-mainz
 readings:
   - nocturn: 2
@@ -120,6 +126,33 @@ readings:
         it by the working of many signs and wonders.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 5:1-12", en: "Matthew 5:1-12" }
+    text:
+      la: >-
+        In illo témpore: Videns Jesus turbas, ascéndit in montem, et cum sedísset, accessérunt ad
+        eum discípuli ejus, et apériens os suum, docébat eos, dicens: Beáti páuperes spíritu:
+        quóniam ipsórum est regnum cœlórum. Beáti mites: quóniam ipsi possidébunt terram. Beáti,
+        qui lugent: quóniam ipsi consolabúntur. Beáti, qui esúriunt et sítiunt justítiam: quóniam
+        ipsi saturabúntur. Beáti misericórdes: quóniam ipsi misericórdiam consequántur. Beáti
+        mundo corde: quóniam ipsi Deum vidébunt. Beáti pacífici: quóniam fílii Dei vocabúntur.
+        Beáti, qui persecutiónem patiúntur propter justítiam: quóniam ipsórum est regnum cœlórum.
+        Beáti estis, cum maledíxerint vobis et persecúti vos fúerint, et díxerint omne malum
+        advérsum vos, mentiéntes, propter me: gaudete et exsultáte, quóniam merces vestra copiósa
+        est in cœlis.
+      en: >-
+        At that time, Jesus seeing the crowds, went up the mountain. And when He was seated, His
+        disciples came to Him. And opening His mouth He taught them, saying, Blessed are the poor
+        in spirit, for theirs is the kingdom of heaven. Blessed are the meek, for they shall
+        possess the earth. Blessed are they who mourn, for they shall be comforted. Blessed are
+        they who hunger and thirst for justice, for they shall be satisfied. Blessed are the
+        merciful, for they shall obtain mercy. Blessed are the clean of heart, for they shall see
+        God. Blessed are the peacemakers, for they shall be called the children of God. Blessed
+        are you when men reproach you, and persecute you, and, speaking falsely, say all manner of
+        evil against you, for My sake. Rejoice and exult, because your reward is great in heaven.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Augustine of Hippo, Book I on the Lord's Sermon on the Mount, ch. 2-3"

src/data/propers/nocturn-readings/st-cyril-of-jerusalem.yml

@@ -4,11 +4,19 @@
 #
 # Nocturn 2: Lectio4-6 combined into one reading, one continuous vita.
 # Nocturn 3: Lectio7's Gospel citation (Matt 10:23-28) is a bare
-# incipit ("Et réliqua"), so only the homily is authored (not marked
-# isGospel) — just Lectio7's own homily portion (a complete, continuous
-# excerpt from St. Athanasius). The source's own Lectio8-9 continue via
-# a cross-reference to St. Athanasius's own feast (`@Sancti/05-02`),
-# not transcribed here — see this file's own calendar-record comment.
+# incipit ("Et réliqua"), so only the homily was originally authored
+# (not marked isGospel) — just Lectio7's own homily portion (a
+# complete, continuous excerpt from St. Athanasius). The source's own
+# Lectio8-9 continue via a cross-reference to St. Athanasius's own feast
+# (`@Sancti/05-02`), not transcribed here — see this file's own
+# calendar-record comment.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before Athanasius's homily) — sourced
+# from this day's own Missale [Evangelium] in
+# web/www/missa/Latin/Sancti/03-18.txt (full text given there, not a
+# redirect; same citation and text as st-athanasius.yml's own Gospel,
+# authored independently here).
 id: st-cyril-of-jerusalem
 readings:
   - nocturn: 2
@@ -111,6 +119,33 @@ readings:
         that his office and Mass should be celebrated throughout the universal Church.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 10:23-28", en: "Matt 10:23-28" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus discípulis suis: Cum persequéntur vos in civitáte ista,
+        fúgite in áliam. Amen, dico vobis, non consummábitis civitátes Israël, donec véniat
+        Fílius hóminis. Non est discípulus super magístrum nec servus super Dominum suum.
+        Súfficit discípulo, ut sit sicut magíster ejus: et servo, sicut dóminus ejus. Si
+        patremfamílias Beélzebub vocavérunt; quanto magis domésticos ejus? Ne ergo timuéritis
+        eos. Nihil enim est opértum, quod non revelábitur: et occúltum, quod non sciétur. Quod
+        dico vobis in ténebris, dícite in lúmine: et quod in aure audítis, prædicáte super
+        tecta. Et nolíte timére eos, qui occídunt corpus, ánimam autem non possunt occídere: sed
+        pótius timéte eum, qui potest et ánimam et corpus pérdere in gehénnam.
+      en: >-
+        At that time, Jesus said to His disciples, "When they persecute you in one town, flee to
+        another. Amen I say to you, you will not have gone through the towns of Israel before
+        the Son of Man comes. No disciple is above his teacher, nor is the servant above his
+        master. It is enough for the disciple to be like his teacher, and for the servant to be
+        like his master. If they have called the master of the house Beelzebub, how much more
+        those of his household! Therefore do not be afraid of them. For there is nothing
+        concealed that will not be disclosed, and nothing hidden that will not be made known.
+        What I tell you in darkness, speak it in the light; and what you hear whispered, preach
+        it on the housetops. And do not be afraid of those who kill the body but cannot kill the
+        soul. But rather be afraid of Him Who is able to destroy both soul and body in hell."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Athanasius, Defence of his Own Flight (on Matt 10:23-28)"

src/data/propers/nocturn-readings/st-felicitas.yml

@@ -8,6 +8,12 @@
 # Single lesson (simplex-feast Lectio93), one continuous excerpt of
 # Pope St. Gregory the Great's homily. No responsory given in the
 # source.
+#
+# Verified 2026-09-05 (Gospel-pairing sweep): this is a genuine
+# Simplex-rank stub (Rank: "Simplex;;1.1;;vide C7") with a single
+# combined lesson (Lectio93), not a 9-lesson office with distinct
+# Nocturns -- there is no Nocturn 3 slot at all here, so no Gospel
+# pericope to pair.
 id: st-felicitas
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/st-francis-xavier.yml

@@ -1,10 +1,13 @@
 # Matins Nocturn 2-3 readings for St. Francis Xavier (Dec 3). Sourced
 # directly from web/www/horas/Latin/Sancti/12-03.txt,
 # English/Sancti/12-03.txt. Nocturn 2: Lectio4-6 combined into one
-# reading. Nocturn 3: the Gospel citation (Mark 16:15-18) ends "Et
-# réliqua"/"And so on" with no full pericope given -- per the
-# bare-incipit convention, only the homily (Lectio7-9, St. Gregory
-# the Great) is authored, isGospel: false, no citation field.
+# reading.
+#
+# Update (2026-09-05): Nocturn 3's Gospel pericope (Mark 16:15-18,
+# already known from this file's own header) is now authored too
+# (isGospel: true, immediately before Gregory's homily) — reused
+# verbatim from `ss-cyriacus-largus-and-smaragdus.yml`, already authored
+# this session with the identical citation.
 id: st-francis-xavier
 readings:
   - nocturn: 2
@@ -127,6 +130,25 @@ readings:
         the Saints.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Marc 16:15-18", en: "Mark 16:15-18" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus discípulis suis: Eúntes in mundum univérsum, prædicáte
+        Evangélium omni creatúræ. Qui credíderit, et baptizátus fúerit, salvus erit: qui vero
+        non credíderit, condemnábitur. Signa autem eos, qui credíderint, hæc sequéntur: In
+        nómine meo dæmónia ejícient: linguis loquéntur novis: serpéntes tollent: et si
+        mortíferum quid bíberint, non eis nocébit: super ægros manus impónent, et bene habébunt.
+      en: >-
+        At that time, Jesus said to His disciples, "Go into the whole world and preach the
+        gospel to every creature. He who believes and is baptized shall be saved, but he who
+        does not believe shall be condemned. And these signs shall attend those who believe: in
+        My name they shall cast out devils; they shall speak in new tongues; they shall take up
+        serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay
+        hands upon the sick and they shall get well."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "Pope St. Gregory the Great, Homily 29 on the Gospels (Mark 16:15-18)"

src/data/propers/nocturn-readings/st-gabriel-archangel.yml

@@ -5,12 +5,65 @@
 #
 # Nocturn 2: Lectio4-6 combined into one reading, the Venerable Bede's
 # exposition on Gabriel's appearance to Zachary (Luke 1:11-20).
-# Nocturn 3: Lectio7's Gospel citation (Luke 1:26-38) is a bare incipit
-# ("Et réliqua"), so only the homily is authored (not marked isGospel),
-# St. Bernard of Clairvaux's homily (Lectio7's homily + Lectio8-9
-# combined).
+# Nocturn 3: Lectio7's Gospel citation (Luke 1:26-38, "Et réliqua" in the
+# horas file) is authored in full from web/www/missa/Latin+English/
+# Sancti/03-24.txt's own [Evangelium] (the Annunciation Gospel, reused
+# verbatim for this feast); St. Bernard of Clairvaux's homily (Lectio7's
+# homily + Lectio8-9 combined).
+#
+# Update (2026-09-05): both Gospel pericopes now authored in full
+# (isGospel: true, immediately before each homily) — these are two
+# distinct, adjacent pericopes within the same Zachary/Annunciation
+# narrative, not a single bare incipit to skip. Luke 1:26-38 (nocturn 3)
+# comes straight from that Missale Evangelium above. Luke 1:11-20
+# (nocturn 2, Zachary's vision) has no continuous Missale/horas
+# transcription anywhere in the reference engine; its text is assembled
+# from genuine reference-engine fragments that are themselves verbatim
+# Vulgate/Douay-Rheims-register wording: vv. 11-17 from
+# missa/Latin+English/Sancti/06-23.txt's own Vigil-of-St.-John-Baptist
+# Evangelium (Luke 1:5-17, trimmed to its 11-17 tail), and vv. 18-20 from
+# this same file's own Ant Matutinum + Responsory5/Responsory6 (Latin
+# and English), which quote those verses directly.
 id: st-gabriel-archangel
 readings:
+  - nocturn: 2
+    isGospel: true
+    citation: { la: "Luc 1:11-20", en: "Luke 1:11-20" }
+    text:
+      la: >-
+        In illo témpore: Appáruit autem illi Angelus Dómini, stans a dextris altáris incénsi.
+        Et Zacharías turbátus est, videns, et timor írruit super eum. Ait autem ad illum
+        Angelus: Ne tímeas, Zacharía, quóniam exaudíta est deprecátio tua: et uxor tua
+        Elísabeth páriet tibi fílium, et vocábis nomen ejus Joánnem: et erit gáudium tibi et
+        exsultátio, et multi in nativitáte ejus gaudébunt: erit enim magnus coram Dómino: et
+        vinum, et síceram non bibet, et Spíritu Sancto replébitur adhuc ex útero matris suæ:
+        et multos filiórum Israël convértet ad Dóminum, Deum ipsórum: et ipse præcédet ante
+        illum in spíritu et virtúte Elíæ: ut convértat corda patrum in fílios, et incrédulos
+        ad prudéntiam justórum, paráre Dómino plebem perféctam. Et dixit Zacharías ad
+        Angelum: Unde hoc sciam? ego enim sum senex, et uxor mea procéssit in diébus suis. Et
+        respóndens Angelus, dixit ei: Ego sum Gábriel, qui asto ante Deum: et missus sum
+        loqui ad te, et hæc tibi evangelizáre. Et ecce eris tacens, et non póteris loqui usque
+        in diem quo hæc fiant, pro eo quod non credidísti verbis meis, quæ implebúntur in
+        témpore suo.
+      en: >-
+        At that time, there appeared to him an angel of the Lord, standing at the right of
+        the altar of incense. And Zachary, seeing him, was troubled, and fear fell upon him.
+        But the angel said to him, Do not be afraid, Zachary, for your petition has been
+        heard, and your wife Elizabeth shall bear you a son and you shall call his name John.
+        And you shall have joy and gladness, and many will rejoice at his birth. For he shall
+        be great before the Lord; he shall drink no wine or strong drink, and shall be filled
+        with the Holy Spirit even from his mother's womb. And he shall bring back to the Lord
+        their God many of the children of Israel, and he shall himself go before Him in the
+        spirit and power of Elias, to turn the hearts of fathers to their children and the
+        incredulous to the wisdom of the just; to prepare for the Lord a perfect people. And
+        Zachary said to the angel, How shall I know this? For I am an old man, and my wife is
+        advanced in years. And the angel answered and said to him, I am Gabriel, who stand
+        before God, and have been sent to speak to you, and to bring you this good news. And
+        behold, you shall be silent and unable to speak until the day when these things come
+        to pass, because you have not believed my words, which shall be fulfilled in their
+        proper time.
+    status: { la: verified, en: verified }
+
   - nocturn: 2
     isGospel: false
     source: "The Venerable Bede, Exposition on Luke 1:11-20"
@@ -110,6 +163,46 @@ readings:
         for whithersoever they go on a mission, they go in him.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 1:26-38", en: "Luke 1:26-38" }
+    text:
+      la: >-
+        In illo témpore: Missus est Angelus Gábriel a Deo in civitátem Galilææ, cui nomen
+        Názareth, ad Vírginem desponsátam viro, cui nomen erat Joseph, de domo David, et
+        nomen Vírginis María. Et ingréssus Angelus ad eam, dixit: Ave, grátia plena; Dóminus
+        tecum: benedícta tu in muliéribus. Quæ cum audísset, turbáta est in sermóne ejus: et
+        cogitábat, qualis esset ista salutátio. Et ait Angelus ei: Ne tímeas, María, invenísti
+        enim grátiam apud Deum: ecce, concípies in útero et páries fílium, et vocábis nomen
+        ejus Jesum. Hic erit magnus, et Fílius Altíssimi vocábitur, et dabit illi Dóminus Deus
+        sedem David, patris ejus: et regnábit in domo Jacob in ætérnum, et regni ejus non
+        erit finis. Dixit autem María ad Angelum: Quómodo fiet istud, quóniam virum non
+        cognósco? Et respóndens Angelus, dixit ei: Spíritus Sanctus supervéniet in te, et
+        virtus Altíssimi obumbrábit tibi. Ideóque et quod nascétur ex te Sanctum, vocábitur
+        Fílius Dei. Et ecce, Elísabeth, cognáta tua, et ipsa concépit fílium in senectúte sua:
+        et hic mensis sextus est illi, quæ vocátur stérilis: quia non erit impossíbile apud
+        Deum omne verbum. Dixit autem María: Ecce ancílla Dómini, fiat mihi secúndum verbum
+        tuum.
+      en: >-
+        At that time, the angel Gabriel was sent from God to a town of Galilee called
+        Nazareth, to a virgin betrothed to a man named Joseph, of the house of David, and the
+        virgin's name was Mary. And when the angel had come to her, he said, Hail, full of
+        grace, the Lord is with you. Blessed are you among women. When she had heard him she
+        was troubled at his word, and kept pondering what manner of greeting this might be.
+        And the angel said to her, Do not be afraid, Mary, for you have found grace with God.
+        Behold, you shall conceive in your womb and shall bring forth a Son; and you shall
+        call His name Jesus. He shall be great, and shall be called the Son of the Most High;
+        and the Lord God will give Him the throne of David His father, and He shall be king
+        over the house of Jacob forever; and of His kingdom there shall be no end. But Mary
+        said to the angel, How shall this happen, since I do not know man? And the angel
+        answered and said to her, The Holy Spirit shall come upon you, and the power of the
+        Most High shall overshadow you; and therefore the Holy One to be born shall be called
+        the Son of God. And behold, Elizabeth your kinswoman also has conceived a son in her
+        old age, and she who was called barren is now in her sixth month; for nothing shall
+        be impossible with God. But Mary said, Behold the handmaid of the Lord; be it done to
+        me according to your word.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Bernard of Clairvaux, Homily 1 on the text \"Missus est\" (on Luke 1:26-38)"

src/data/propers/nocturn-readings/st-gabriel-of-our-lady-of-sorrows.yml

@@ -4,9 +4,16 @@
 #
 # Nocturn 2: Lectio4-6 combined into one reading, one continuous vita.
 # Nocturn 3: Lectio7's Gospel citation (Mark 10:13-21) is a bare
-# incipit ("Et réliqua"), so only the homily is authored (not marked
-# isGospel), the Venerable Bede's homily (Lectio7's homily + Lectio8-9
-# combined).
+# incipit ("Et réliqua") in the horas file, but this same feast's own
+# Missale Evangelium (web/www/missa/Latin+English/Sancti/02-27.txt)
+# carries the full pericope verbatim, so it is authored in full below
+# (isGospel: true, immediately before the homily), the Venerable Bede's
+# homily (Lectio7's homily + Lectio8-9 combined).
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored
+# (previously left unauthored per the "bare incipit, skip it"
+# convention) — sourced from the day's own Missale Gospel above, not
+# guessed at.
 id: st-gabriel-of-our-lady-of-sorrows
 readings:
   - nocturn: 2
@@ -106,6 +113,40 @@ readings:
         youth; and Pius XI extended his Office and Mass to the Universal Church.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Marc 10:13-21", en: "Mark 10:13-21" }
+    text:
+      la: >-
+        In illo témpore: Offerébant Jesu parvulos, ut tángeret illos. Discípuli autem
+        comminabántur offeréntibus. Quos cum vidéret Jesus, indígne tulit et ait illis: Sinite
+        párvulos veníre ad me, et ne prohibuéritis eos: tálium enim est regnum Dei. Amen, dico
+        vobis: Quisquis non recéperit regnum Dei velut párvulus, non intrábit in illud. Et
+        compléxans eos et impónens manus super illos, benedicébat eos. Et cum egréssus esset
+        in viam, procúrrens quidam genu flexo ante eum, rogábat eum: Magíster bone, quid
+        fáciam, ut vitam ætérnam percípiam? Jesus autem dixit ei: Quid me dicis bonum? Nemo
+        bonus, nisi unus Deus. Præcépta nosti: Ne adúlteris, Ne occídas, Ne furóris, Ne
+        falsum testimónium díxeris, Ne fraudem féceris, Hónora patrem tuum et matrem. At ille
+        respóndens, ait illi: Magíster, hæc ómnia observávi a juventúte mea. Jesus autem
+        intúitus eum, diléxit eum et dixit ei: Unum tibi deest: vade, quæcúmque habes, vende
+        et da paupéribus, et habébis thesáurum in cœlo: et veni, séquere me.
+      en: >-
+        At that time, they were bringing little children to Jesus that He might touch them;
+        but the disciples rebuked those who brought them. But when Jesus saw them, He was
+        indignant, and said to them, Let the little children come to Me, and do not hinder
+        them, for of such is the kingdom of God. Amen I say to you, whoever does not accept
+        the kingdom of God as a little child will not enter into it. And He put His arms
+        about them, He began to bless them. And as he was going forth on His journey, a
+        certain man running up fell upon his knees before Him, and asked Him, Good Master,
+        what shall I do to gain eternal life? But Jesus said to him, Why do you call Me good?
+        No one is good but only God. You know the commandments: You shall not commit
+        adultery. You shall not kill. You shall not steal. You shall not bear false witness.
+        You shall not defraud. Honor your father and mother. And he answered and said,
+        Master, all these I have kept ever since I was a child. And Jesus, looking upon him,
+        loved him, and said to him, One thing is lacking to you; go, sell whatever you have,
+        and give to the poor, and you shall have treasure in heaven; and come, follow Me.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "The Venerable Bede, Commentary on Mark (on Mark 10:13-21)"

src/data/propers/nocturn-readings/st-hermenegild.yml

@@ -4,6 +4,14 @@
 # III, ch. 31). Lectio4-6 combined into one reading, one continuous
 # account. Nocturn 3 (Lectio7-9) is a direct `@Commune/C2:LectioN`
 # cross-reference to the Common of a Martyr, not transcribed here.
+#
+# Verified 2026-09-05 (Gospel-pairing sweep): confirmed via
+# horas/Latin/Sancti/04-13.txt -- Lectio7-9 there are literally
+# `@Commune/C2:Lectio7/8/9` (Gregory's Dialogues excerpt is Nocturn 2
+# only, no proper Nocturn 3 homily of Hermenegild's own). Common of a
+# Martyr's own Nocturn 3 content is generic, already handled by this
+# store's per-Common-category pool -- no saint-specific Gospel to pair
+# here.
 id: st-hermenegild
 readings:
   - nocturn: 2

src/data/propers/nocturn-readings/st-hyginus.yml

@@ -15,11 +15,19 @@
 # Nocturn 2: Lectio4-6, St. Fulgentius's Epiphany sermon (not proper to
 # Hyginus — the day's own octave homily) — one continuous piece.
 # Nocturn 3: Lectio7's Gospel citation (Matt 2:1-12) is a bare incipit
-# ("Et réliqua") with no full pericope text given, so — per the
-# established convention of not transcribing bare incipits — only the
-# homily portion is authored (not marked isGospel), St. Ambrose's
-# commentary (Lectio7's homily + Lectio8-9 combined, one continuous
-# piece).
+# ("Et réliqua") in the horas file, but this is the Epiphany's own
+# Missale Gospel (the Magi) — its full pericope is authored below
+# (isGospel: true, immediately before the homily), sourced from
+# web/www/missa/Latin+English/Sancti/01-06.txt (Epiphany's own Mass
+# Gospel; not found already authored in any other nocturn-readings
+# file, checked 2026-09-05). St. Ambrose's commentary (Lectio7's homily
+# + Lectio8-9 combined, one continuous piece) remains, as before, the
+# day's own octave homily, not proper to St. Hyginus.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored
+# (previously left unauthored per the "bare incipit, skip it"
+# convention) — sourced from the Epiphany's own Missale Evangelium
+# above, not guessed at.
 id: st-hyginus
 readings:
   - nocturn: 2
@@ -84,6 +92,50 @@ readings:
         have done to Him.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 2:1-12", en: "Matthew 2:1-12" }
+    text:
+      la: >-
+        In illo témpore: Cum natus esset Jesus in Béthlehem Juda in diébus Heródis regis,
+        ecce, Magi ab Oriénte venerunt Jerosólymam, dicéntes: Ubi est, qui natus est rex
+        Judæórum? Vidimus enim stellam ejus in Oriénte, et vénimus adoráre eum. Audiens autem
+        Heródes rex, turbatus est, et omnis Jerosólyma cum illo. Et cóngregans omnes
+        principes sacerdotum et scribas pópuli, sciscitabátur ab eis, ubi Christus
+        nasceretur. At illi dixérunt ei: In Béthlehem Judæ: sic enim scriptum est per
+        Prophétam: Et tu, Béthlehem terra Juda, nequáquam mínima es in princípibus Juda; ex
+        te enim éxiet dux, qui regat pópulum meum Israël. Tunc Heródes, clam vocátis Magis,
+        diligénter dídicit ab eis tempus stellæ, quæ appáruit eis: et mittens illos in
+        Béthlehem, dixit: Ite, et interrogáte diligénter de púero: et cum invenéritis,
+        renuntiáte mihi, ut et ego véniens adórem eum. Qui cum audíssent regem, abiérunt. Et
+        ecce, stella, quam víderant in Oriénte, antecedébat eos, usque dum véniens staret
+        supra, ubi erat Puer. Vidéntes autem stellam, gavísi sunt gáudio magno valde. Et
+        intrántes domum, invenérunt Púerum cum María Matre ejus, et procidéntes adoravérunt
+        eum. Et, apértis thesáuris suis, obtulérunt ei múnera, aurum, thus et myrrham. Et
+        respónso accépto in somnis, ne redírent ad Heródem, per aliam viam revérsi sunt in
+        regiónem suam.
+      en: >-
+        At that time, when Jesus was born in Bethlehem of Judea, in the days of King Herod,
+        behold, Magi came from the East to Jerusalem, saying, Where is He that is born King
+        of the Jews? For we have seen His star in the east and have come to worship Him. But
+        when King Herod heard this, he was troubled, and so was all Jerusalem with him. And
+        gathering together all the chief priests and Scribes of the people, he inquired of
+        them where the Christ was to be born. And they said to him, In Bethlehem of Judea;
+        for thus it is written by the prophet, "And you, Bethlehem, of the land of Juda, are
+        by no means least among the princes of Juda; for from you shall come forth a leader
+        who shall rule My people Israel." Then Herod summoned the Magi secretly, and
+        carefully ascertained from them the time when the star had appeared to them. And
+        sending them to Bethlehem, he said, Go and make careful inquiry concerning the Child,
+        and when you have found Him, bring me word, that I too may go and worship Him. Now
+        they, having heard the king, went their way. And behold, the star that they had seen
+        in the East went before them, until it came and stood over the place where the Child
+        was. And when they saw the star they rejoiced exceedingly. And entering the house,
+        they found the Child with Mary His Mother, and falling down they worshipped Him. And
+        opening their treasures they offered Him gifts of gold, frankincense and myrrh. And
+        being warned in a dream not to return to Herod, they went back to their own country
+        by another way.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Ambrose, Commentary on Luke, Book II (on Matt 2:1-12; the day's own octave homily, not proper to St. Hyginus)"

src/data/propers/nocturn-readings/st-ignatius-of-antioch.yml

@@ -8,12 +8,17 @@
 # Nocturn 2: Lectio4-6 (St. Jerome's account of Ignatius's life and
 # epistles) combined into one reading, one continuous excerpt.
 # Nocturn 3: Lectio7's Gospel citation (John 12:24-26) is a bare
-# incipit ("Et réliqua") with no full pericope text given, so — per the
-# pre-1955 pass's convention of not transcribing bare incipits —
-# only the homily portion is authored (not marked isGospel, since the
-# Gospel text itself isn't included), combined with Lectio8-9 as one
-# continuous excerpt of St. Augustine's tract. No responsory given for
-# either.
+# incipit ("Et réliqua") in the horas file, but this same feast's own
+# Missale Evangelium (web/www/missa/Latin+English/Sancti/02-01.txt)
+# carries the full pericope verbatim, so it is authored in full below
+# (isGospel: true, immediately before the homily), combined with
+# Lectio8-9 as one continuous excerpt of St. Augustine's tract. No
+# responsory given for either.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored
+# (previously left unauthored per the "bare incipit, skip it"
+# convention) — sourced from the day's own Missale Gospel above, not
+# guessed at.
 id: st-ignatius-of-antioch
 readings:
   - nocturn: 2
@@ -83,6 +88,26 @@ readings:
         lieth at Antioch, in the graveyard outside the gate which leadeth toward Daphne.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Joann 12:24-26", en: "John 12:24-26" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus discípulis suis: Amen, amen, dico vobis, nisi granum
+        fruménti cadens in terram, mórtuum fúerit, ipsum solum manet: si autem mórtuum
+        fúerit, multum fructum affert. Qui amat ánimam suam, perdet eam: et qui odit ánimam
+        suam in hoc mundo, in vitam ætérnam custódit eam. Si quis mihi mínistrat, me
+        sequátur: et ubi sum ego, illic et miníster meus erit. Si quis mihi ministráverit,
+        honorificábit eum Pater meus.
+      en: >-
+        At that time, Jesus said to His Disciples, "Amen, amen, I say to you, unless the
+        grain of wheat falls into the ground and dies, it remains alone. But if it dies, it
+        brings forth much fruit. He who loves his life, loses it; and he who hates his life
+        in this world, keeps it unto life everlasting. If anyone serves Me, let him follow
+        Me; and where I am there also shall My servant be. If anyone serves Me, My Father
+        will honor him."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Augustine, Bishop of Hippo, Tract 51 on John (on John 12:24-26)"

src/data/propers/nocturn-readings/st-isidore-of-seville.yml

@@ -3,9 +3,20 @@
 # web/www/horas/Latin/Sancti/04-04.txt, English/Sancti/04-04.txt.
 #
 # Nocturn 2: Lectio4-6 combined into one reading, one continuous vita.
-# Nocturn 3: Lectio7's Gospel citation (Matt 5:13-19) is a bare incipit
-# ("Et réliqua"), so only the homily is authored (not marked isGospel),
-# St. Isidore's own homily (Lectio7's homily + Lectio8-9 combined).
+# Nocturn 3: Lectio7's Gospel citation (Matt 5:13-19) was previously a bare
+# incipit ("Et réliqua") with only the homily authored, St. Isidore's own
+# homily (Lectio7's homily + Lectio8-9 combined).
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily). Isidore's own Missale
+# Evangelium (Latin/Sancti/04-04.txt) redirects to the Common of a Doctor
+# (@Commune/C4a); the *horas* track's own C4a.txt gives only a bare
+# incipit, but the *missa* (Mass) track's own Common of a Doctor — found
+# only under obsolete/missa/Latin+English/Commune/C4a.txt in this copy of
+# the reference engine, not the live missa/ tree — carries the full
+# pericope in both languages. Sourced from there verbatim (a first pass
+# had reconstructed this from a raw Vulgate text store plus an ad-hoc
+# English rendering before this obsolete-tree copy was found; replaced).
 id: st-isidore-of-seville
 readings:
   - nocturn: 2
@@ -117,6 +128,35 @@ readings:
         miracles, and reverenced with great worship by the people.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 5:13-19", en: "Matt 5:13-19" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus discípulis suis: Vos estis sal terræ. Quod si sal evanúerit, in
+        quo saliétur? Ad níhilum valet ultra, nisi ut mittátur foras, et conculcétur ab homínibus.
+        Vos estis lux mundi. Non potest cívitas abscóndi supra montem pósita. Neque accéndunt
+        lucérnam, et ponunt eam sub módio, sed super candelábrum, ut lúceat ómnibus, qui in domo
+        sunt. Sic luceat lux vestra coram homínibus, ut vídeant ópera vestra bona, et gloríficent
+        Patrem vestrum, qui in cœlis est. Nolíte putáre, quóniam veni sólvere legem aut prophétas:
+        non veni sólvere, sed adimplére. Amen, quippe dico vobis, donec tránseat cœlum et terra,
+        jota unum aut unus apex non præteríbit a lege, donec ómnia fiant. Qui ergo sólverit unum de
+        mandátis istis mínimis, et docúerit sic hómines, mínimus vocábitur in regno cœlórum: qui
+        autem fécerit et docúerit, hic magnus vocábitur in regno cœlórum.
+      en: >-
+        In that time Jesus said to His disciples: You are the salt of the earth. But if the salt
+        lose its savour, wherewith shall it be salted? It is good for nothing any more but to be
+        cast out, and to be trodden on by men. You are the light of the world. A city seated on a
+        mountain cannot be hid. Neither do men light a candle and put it under a bushel, but upon a
+        candlestick, that it may shine to all that are in the house. So let your light shine before
+        men, that they may see your good works, and glorify your Father who is in heaven. Do not
+        think that I am come to destroy the law, or the prophets. I am not come to destroy, but to
+        fulfill. For amen I say unto you, till heaven and earth pass, one jot, or one tittle shall
+        not pass of the law, till all be fulfilled. He therefore that shall break one of these
+        least commandments, and shall so teach men, shall be called the least in the kingdom of
+        heaven. But he that shall do and teach, he shall be called great in the kingdom of heaven.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Isidore of Seville, De Officiis Ecclesiasticis, Book II, ch. 5 (on Matt 5:13-19)"

src/data/propers/nocturn-readings/st-james-the-greater.yml

@@ -8,12 +8,17 @@
 #
 # Nocturn 2: Lectio4-6 combined into one reading, one continuous
 # account.
-# Nocturn 3: Lectio7's Gospel citation (Matt 20:20-23) is a bare
-# incipit ("Et réliqua") with no full pericope text given, so — per
-# the pre-1955 pass's convention of not transcribing bare incipits —
-# only the homily portion is authored (not marked isGospel), a single
+# Nocturn 3: Lectio7's Gospel citation (Matt 20:20-23) was previously a
+# bare incipit ("Et réliqua") with only the homily authored, a single
 # excerpt of St. John Chrysostom's homily. No responsory given for
 # either reading.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily). This feast's own
+# Missale Evangelium (missa/Latin/Sancti/07-25.txt) redirects to
+# `@Sancti/05-06` (St. John before the Latin Gate's own Missale Gospel is
+# reused verbatim for this day) — sourced from missa/Latin+English/
+# Sancti/05-06.txt, not guessed at.
 id: st-james-the-greater
 readings:
   - nocturn: 2
@@ -81,6 +86,27 @@ readings:
         Jesus Christ with his blood, at Jerusalem, being the first of the Apostles to do so.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 20:20-23", en: "Matt 20:20-23" }
+    text:
+      la: >-
+        In illo témpore: Accéssit ad Jesum mater filiórum Zebedǽi cum fíliis suis, adórans et petens
+        áliquid ab eo. Qui dixit ei: Quid vis? Ait illi: Dic, ut sédeant hi duo fílii mei, unus ad
+        déxteram tuam, et unus ad sinístram in regno tuo. Respóndens autem Jesus, dixit: Néscitis,
+        quid petátis. Potéstis bíbere cálicem, quem ego bibitúrus sum? Dicunt ei: Póssumus. Ait
+        illis: Cálicem quidem meum bibétis: sedére autem ad déxteram meam vel sinístram, non est
+        meum dare vobis, sed quibus parátum est a Patre meo.
+      en: >-
+        At that time, the mother of the sons of Zebedee came to Jesus with her sons, adoring and
+        asking something of Him. And He said to her: What wilt thou? She saith to Him: Say that
+        these my two sons may sit, the one on Thy right hand and the other on Thy left, in Thy
+        kingdom. And Jesus answering, said: You know not what you ask. Can you drink the chalice
+        that I shall drink? They say to Him: We can. He saith to them: My chalice indeed you shall
+        drink; but to sit on My right hand or left is not Mine to give to you, but to them for whom
+        it is prepared by My Father.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. John Chrysostom, Homily 66 on Matthew (on Matt 20:20-23)"

src/data/propers/nocturn-readings/st-januarius.yml

@@ -6,12 +6,17 @@
 # Lectio4-6 is this saint's own proper vita, one continuous account, no
 # internal break, combined into a single reading.
 #
-# Nocturn 3's Lectio7 gives only the Gospel incipit ("Et réliqua", Matt
-# 24:3-13) with no full pericope text, so the bare Gospel reading isn't
-# authored here (deferred, pending the bulk Vulgate/Douay-Rheims
-# import). Lectio7's own homily portion + Lectio8-9 is one continuous
-# excerpt from St. Hilary's commentary, combined into a single reading.
-# No responsory given for either reading in the source.
+# Lectio7's own homily portion + Lectio8-9 is one continuous excerpt
+# from St. Hilary's commentary, combined into a single reading. No
+# responsory given for either reading in the source.
+#
+# Update (2026-09-05): Nocturn 3's Gospel pericope, previously left
+# unauthored because Lectio7 gives only the incipit ("Et réliqua"), is
+# now authored too (isGospel: true, immediately before the homily) --
+# the citation (Matt 24:3-13) comes from that same Lectio7 line, and the
+# full text is sourced from missa/Latin/Sancti/01-19.txt's own
+# [Evangelium] (the same pericope, reused there for St. Canute), not
+# guessed at.
 id: st-januarius
 readings:
   - nocturn: 2
@@ -83,6 +88,38 @@ readings:
         to melt and bubble in a very strange way, as though it had but freshly been shed.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 24:3-13", en: "Matthew 24:3-13" }
+    text:
+      la: >-
+        In illo témpore: Sedénte Jesu super montem Olivéti, accessérunt ad eum discípuli secréto,
+        dicéntes: Dic nobis, quando hæc erunt? et quod signum advéntus tui et consummatiónis
+        sǽculi? Et respóndens Jesus, dixit eis: Vidéte, ne quis vos sedúcat. Multi enim vénient in
+        nómine meo, dicéntes: Ego sum Christus: et multos sedúcent. Auditúri enim estis prælia et
+        opiniónes prœliórum. Vidéte, ne turbémini. Opórtet enim hæc fíeri, sed nondum est finis.
+        Consúrget enim gens in gentem, et regnum in regnum, et erunt pestiléntiæ et fames et
+        terræmótus per loca. Hæc autem ómnia inítia sunt dolórum. Tunc tradent vos in
+        tribulatiónem et occídent vos: et éritis odio ómnibus géntibus propter nomen meum. Et tunc
+        scandalizabúntur multi, et ínvicem tradent, et odio habébunt ínvicem. Et multi
+        pseudoprophétæ surgent, et sedúcent multos. Et quóniam abundávit iníquitas, refrigéscet
+        cáritas multórum. Qui autem perseveráverit usque in finem, hic salvus erit.
+      en: >-
+        At that time, as Jesus was sitting on the Mount of Olives, the disciples came to Him
+        privately, saying, Tell us, when are these things to happen, and what will be the sign of
+        Your coming and of the end of the world? And in answer Jesus said to them, Take care that
+        no one leads you astray. For many will come in My name, saying, "I am the Christ," and
+        they will lead many astray. For you shall hear of wars and rumors of wars. Take care that
+        you do not be alarmed, for these things must come to pass, but the end is not yet. For
+        nation will rise against nation, and kingdom against kingdom; and there will be
+        pestilences and famines and earthquakes in various places. But all these things are the
+        beginnings of sorrows. Then they will deliver you up to tribulation, and will put you to
+        death; and you will be hated by all nations for My name's sake. And then many will fall
+        away, and will betray one another, and will hate one another. And many false prophets will
+        arise, and will lead many astray. And because iniquity will abound, the charity of the
+        many will grow cold. But whoever perseveres to the end, he shall be saved.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Hilary, Bishop of Poitiers, Commentary on Matthew, ch. 25"

src/data/propers/nocturn-readings/st-joachim.yml

@@ -2,11 +2,17 @@
 # the Blessed Virgin Mary (Aug 16). Sourced directly from
 # web/www/horas/Latin/Sancti/08-16.txt, English/Sancti/08-16.txt.
 # Nocturn 2: Lectio4-6, sermons by St. Epiphanius and St. John of
-# Damascus on Ss. Joachim and Anne, combined into one reading. Nocturn
-# 3: the Gospel citation ends "Et réliqua"/"And so on" with no full
-# pericope given -- per the bare-incipit convention, only the homily
-# (Lectio7-9, St. John of Damascus on the genealogy of Christ) is
-# authored, isGospel: false, no citation field.
+# Damascus on Ss. Joachim and Anne, combined into one reading.
+#
+# Update (2026-09-05): Nocturn 3's Gospel pericope, previously left
+# unauthored because Lectio7 gives only the incipit ("Et réliqua"), is
+# now authored too (isGospel: true, immediately before the homily) --
+# fittingly, since this Nocturn's own homily (St. John of Damascus, on
+# the Lord's genealogy) is a commentary specifically on this pericope,
+# the citation is Matt 1:1-16 (Christ's genealogy per Matthew, not Luke
+# 3's) per that same Lectio7 line; the full text is sourced from
+# missa/Latin/Sancti/08-16.txt's own [Evangelium] (the Mass Gospel and
+# the Matins Nocturn 3 Gospel are the same pericope), not guessed at.
 id: st-joachim
 readings:
   - nocturn: 2
@@ -91,6 +97,44 @@ readings:
         treasure of virginity.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 1:1-16", en: "Matthew 1:1-16" }
+    text:
+      la: >-
+        Liber generatiónis Jesu Christi, fílii David, fílii Abraham. Abraham génuit Isaac. Isaac
+        autem génuit Jacob. Jacob autem génuit Judam et fratres ejus. Judas autem génuit Phares et
+        Zaram de Thamar. Phares autem génuit Esron. Esron autem génuit Aram. Aram autem génuit
+        Amínadab. Amínadab autem génuit Naásson. Naásson autem génuit Salmon. Salmon autem génuit
+        Booz de Rahab. Booz autem génuit Obed ex Ruth. Obed autem génuit Jesse. Jesse autem génuit
+        David regem. David autem rex génuit Salomónem ex ea, quæ fuit Uriæ. Sálomon autem génuit
+        Róboam. Róboam autem génuit Abíam. Abías autem génuit Asa. Asa autem génuit Jósaphat.
+        Jósaphat autem génuit Joram. Joram autem génuit Ozíam. Ozías autem génuit Jóatham. Jóatham
+        autem génuit Achaz. Achaz autem génuit Ezechíam. Ezechías autem génuit Manássen. Manásses
+        autem génuit Amon. Amon autem génuit Josíam. Josías autem génuit Jechoníam et fratres ejus
+        in transmigratióne Babylónis. Et post transmigratiónem Babylónis: Jechonías génuit
+        Saláthiel. Saláthiel autem génuit Zoróbabel. Zoróbabel autem génuit Abiud. Abiud autem
+        génuit Elíacim. Elíacim autem génuit Azor. Azor autem génuit Sadoc. Sadoc autem génuit
+        Achim. Achim autem génuit Eliud. Eliud autem génuit Eleázar. Eleázar autem génuit Mathan.
+        Mathan autem génuit Jacob. Jacob autem génuit Joseph, virum Maríæ, de qua natus est Jesus,
+        qui vocátur Christus.
+      en: >-
+        The book of the origin of Jesus Christ, the Son of David, the son of Abraham. Abraham
+        begot Isaac, Isaac begot Jacob, Jacob begot Judas and his brethren. Judas begot Phares and
+        Zara of Thamar, Phares begot Esron, Esron begot Aram. And Aram begot Aminadab, Aminadab
+        begot Naasson, Naasson begot Salmon. Salmon begot Booz of Rahab. Booz begot Obed of Ruth,
+        Obed begot Jesse, Jesse begot David the King. And David the king begot Solomon of the
+        former wife of Urias. Solomon begot Roboam, Roboam begot Abia, Abia begot Asa. And Asa
+        begot Josaphat, Josaphat begot Joram, Joram begot Ozias. And Ozias begot Joatham, Joatham
+        begot Achaz, Achaz begot Ezechias. And Ezechias begot Manasses, Manasses begot Amon, Amon
+        begot Josias. And Josias begot Jechonias and his brethren at the time of the carrying away
+        to Babylon. And after the carrying away to Babylon, Jechonias begot Salathiel, Salathiel
+        begot Zorobabel. And Zorobabel begot Abiud, Abiud begot Eliachim, Eliachim begot Azor. And
+        Azor begot Sadoc, Sadoc begot Achim, Achim begot Eliud. And Eliud begot Eleazar, Eleazar
+        begot Matthan, Matthan begot Jacob. And Jacob begot Joseph, the husband of Mary, and of her
+        was born Jesus Who is called Christ.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. John of Damascus, Bk. IV on the Orthodox Faith, ch. 15 (on the Lord's genealogy)"

src/data/propers/nocturn-readings/st-john-apostle.yml

@@ -10,12 +10,15 @@
 # Commentary on Galatians anecdote of "Little children, love one
 # another" (Lectio6) — genuinely continuous biographical material, no
 # source break worth preserving as a split.
-# Nocturn 3: Lectio7's Gospel citation (John 21:19-24) is a bare
-# incipit ("Et réliqua") with no full pericope text given, so — per
-# the established convention of not transcribing bare incipits — only
-# the homily portion is authored (not marked isGospel), St. Augustine's
-# homily on the two lives (Lectio7's homily + Lectio8-9 combined, one
-# continuous piece).
+# Nocturn 3: Lectio7's Gospel citation (John 21:19-24) was previously a
+# bare incipit ("Et réliqua") with only the homily authored, St.
+# Augustine's homily on the two lives (Lectio7's homily + Lectio8-9
+# combined, one continuous piece).
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — sourced from this
+# feast's own Missale Evangelium, given in full (missa/Latin+English/
+# Sancti/12-27.txt), not guessed at.
 id: st-john-apostle
 readings:
   - nocturn: 2
@@ -72,6 +75,30 @@ readings:
         if this only be done, it is enough.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Joann 21:19-24", en: "John 21:19-24" }
+    text:
+      la: >-
+        In illo témpore: Dixit Jesus Petro: Séquere me. Convérsus Petrus vidit illum discípulum,
+        quem diligébat Jesus, sequéntem, qui et recúbuit in cena super pectus ejus, et dixit:
+        Dómine, quis est qui tradet te? Hunc ergo cum vidísset Petrus, dixit Jesu: Dómine, hic autem
+        quid? Dicit ei Jesus: Sic eum volo manére, donec véniam, quid ad te? tu me séquere. Exiit
+        ergo sermo iste inter fratres, quia discípulus ille non móritur. Et non dixit ei Jesus: Non
+        móritur; sed: Sic eum volo manére, donec véniam: quid ad te? Hic est discípulus ille, qui
+        testimónium pérhibet de his, et scripsit hæc: et scimus, quia verum est testimónium ejus.
+      en: >-
+        At that time, Jesus said to Peter: Follow Me. Peter, turning about, saw the disciple whom
+        Jesus loved following, who also had leaned on His breast at supper, and said: Lord, who is
+        he that shall betray Thee? Him therefore when Peter had seen, he saith to Jesus: Lord, and
+        what shall this man do? Jesus saith to him: So I will have him to remain till I come, what
+        is it to thee? Follow thou Me. This saying therefore went abroad among the brethren, that
+        that disciple should not die. And Jesus did not say to him: He should not die; but, So I
+        will have him to remain till I come, what is it to thee? This is that disciple who giveth
+        testimony of these things, and hath written these things; and we know that his testimony is
+        true.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Augustine of Hippo, Tractate 124 on John (on John 21:19-24)"

src/data/propers/nocturn-readings/st-john-baptist-de-la-salle.yml

@@ -2,10 +2,13 @@
 # Confessor (May 15). Sourced directly from
 # web/www/horas/Latin/Sancti/05-15.txt, English/Sancti/05-15.txt.
 # Nocturn 2: Lectio4-6 combined into one reading, one continuous vita.
-# Nocturn 3: his own Gospel citation ends "Et réliqua"/"And so on, and
-# that which followeth" with no full pericope given -- per the
-# bare-incipit convention, only the homily (Lectio7-9, St. John
-# Chrysostom) is authored, isGospel: false, no citation field.
+#
+# Update (2026-09-05): Nocturn 3's Gospel pericope is now authored too
+# (isGospel: true, immediately before Chrysostom's homily). Same
+# Chrysostom Homily 60 on Matthew as `st-joseph-calasanctius.yml`, which
+# directly quotes Matt 18:10 ("Vidéte ne aliquem istórum contempséritis
+# parvulórum...") — the same Matt 18:1-10 pericope already authored for
+# `st-michael.yml`, reused verbatim.
 id: st-john-baptist-de-la-salle
 readings:
   - nocturn: 2
@@ -107,6 +110,44 @@ readings:
         special heavenly patron of all teachers of boys and young men.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 18:1-10", en: "Matt 18:1-10" }
+    text:
+      la: >-
+        In illo témpore: Accessérunt discípuli ad Jesum, dicéntes: Quis, putas, major est in
+        regno cœlórum? Et ádvocans Jesus párvulum, státuit eum in médio eórum et dixit: Amen,
+        dico vobis, nisi convérsi fuéritis et efficiámini sicut párvuli, non intrábitis in regnum
+        cœlórum. Quicúmque ergo humiliáverit se sicut párvulus iste, hic est major in regno
+        cœlórum. Et qui suscéperit unum párvulum talem in nómine meo, me súscipit. Qui autem
+        scandalizáverit unum de pusíllis istis, qui in me credunt, expédit ei, ut suspendátur
+        mola asinária in collo ejus, et demergátur in profúndum maris. Væ mundo a scándalis!
+        Necésse est enim, ut véniant scándala: verúmtamen væ hómini illi, per quem scándalum
+        venit! Si autem manus tua vel pes tuus scandalízat te, abscíde eum et projíce abs te:
+        bonum tibi est ad vitam ingrédi débilem vel claudum, quam duas manus vel duos pedes
+        habéntem mitti in ignem ætérnum. Et si óculus tuus scandalízat te, érue eum et projice
+        abs te: bonum tibi est cum uno óculo in vitam intráre, quam duos óculos habéntem mitti in
+        gehénnam ignis. Vidéte, ne contemnátis unum ex his pusíllis: dico enim vobis, quia Angeli
+        eórum in cœlis semper vident fáciem Patris mei, qui in cœlis est.
+      en: >-
+        At that time, the disciples came to Jesus, saying, "Who, thinkest thou, is the greater
+        in the kingdom of heaven?" And Jesus, calling unto Him a little child, set him in the
+        midst of them, and said, "Amen I say to you, unless you be converted, and become as
+        little children, you shall not enter into the kingdom of heaven. Whosoever therefore
+        shall humble himself as this little child, he is the greater in the kingdom of heaven.
+        And he that shall receive one such little child in My name, receiveth Me. But he that
+        shall scandalize one of these little ones that believe in Me, it were better for him
+        that a millstone should be hanged about his neck, and that he should be drowned in the
+        depth of the sea. Woe to the world because of scandals! For it must needs be that
+        scandals come, but nevertheless woe to that man by whom the scandal cometh! And if thy
+        hand, or thy foot scandalize thee, cut it off, and cast it from thee. It is better for
+        thee to go into life maimed or lame, than having two hands or two feet, to be cast into
+        everlasting fire. And if thy eye scandalize thee, pluck it out, and cast it from thee.
+        It is better for thee having one eye to enter into life, than having two eyes to be cast
+        into hell fire. See that you despise not one of these little ones, for I say to you,
+        that their Angels in heaven always see the face of My Father Who is in heaven."
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. John Chrysostom, In Cap. 18 Matth. Hom. 60"

src/data/propers/nocturn-readings/st-john-before-the-latin-gate.yml

@@ -8,12 +8,18 @@
 #
 # Nocturn 2: Lectio4-6 combined into one reading, one continuous
 # excerpt from St. Jerome.
-# Nocturn 3: Lectio7's Gospel citation (Matt 20:20-23) is a bare
-# incipit ("Et réliqua") with no full pericope text given, so — per the
-# pre-1955 pass's convention of not transcribing bare incipits — only
-# the homily portion is authored (not marked isGospel), a single
+# Nocturn 3: Lectio7's Gospel citation (Matt 20:20-23) was previously a
+# bare incipit ("Et réliqua") with only the homily authored, a single
 # excerpt of St. Jerome's own commentary. No responsory given for
 # either reading.
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily) — sourced from this
+# feast's own Missale Evangelium, given in full (missa/Latin+English/
+# Sancti/05-06.txt), not guessed at. (St. James the Greater's own
+# Missale Gospel — a separate feast, Jul 25 — is this same pericope
+# reused verbatim via its own `@Sancti/05-06` redirect; authored there
+# independently, not copy-pasted from this file.)
 id: st-john-before-the-latin-gate
 readings:
   - nocturn: 2
@@ -82,6 +88,27 @@ readings:
         beginning was the Word, and the Word was with God, and the Word was God.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 20:20-23", en: "Matt 20:20-23" }
+    text:
+      la: >-
+        In illo témpore: Accéssit ad Jesum mater filiórum Zebedǽi cum fíliis suis, adórans et petens
+        áliquid ab eo. Qui dixit ei: Quid vis? Ait illi: Dic, ut sédeant hi duo fílii mei, unus ad
+        déxteram tuam, et unus ad sinístram in regno tuo. Respóndens autem Jesus, dixit: Néscitis,
+        quid petátis. Potéstis bíbere cálicem, quem ego bibitúrus sum? Dicunt ei: Póssumus. Ait
+        illis: Cálicem quidem meum bibétis: sedére autem ad déxteram meam vel sinístram, non est
+        meum dare vobis, sed quibus parátum est a Patre meo.
+      en: >-
+        At that time, the mother of the sons of Zebedee came to Jesus with her sons, adoring and
+        asking something of Him. And He said to her: What wilt thou? She saith to Him: Say that
+        these my two sons may sit, the one on Thy right hand and the other on Thy left, in Thy
+        kingdom. And Jesus answering, said: You know not what you ask. Can you drink the chalice
+        that I shall drink? They say to Him: We can. He saith to them: My chalice indeed you shall
+        drink; but to sit on My right hand or left is not Mine to give to you, but to them for whom
+        it is prepared by My Father.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Jerome, Priest, Commentary on Matthew, Bk. 3 (on Matt 20:20-23)"

src/data/propers/nocturn-readings/st-john-bosco.yml

@@ -3,12 +3,18 @@
 # English/Sancti/01-31.txt.
 #
 # Nocturn 2: Lectio4-6 combined into one reading, one continuous vita.
-# Nocturn 3: Lectio7's Gospel citation (Matt 18:1-5) is a bare incipit
+# Nocturn 3: Lectio7's Gospel citation (Matt 18:1-5) was a bare incipit
 # ("Et réliqua") with no full pericope text given, so — per the
 # established convention of not transcribing bare incipits — only the
-# homily portion is authored (not marked isGospel), St. John
+# homily portion was authored (not marked isGospel), St. John
 # Chrysostom's homily (Lectio7's homily + Lectio8-9 combined, one
 # continuous piece).
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily), matching the newer
+# convention set by ember-september-friday.yml/post-pentecost-16.yml —
+# sourced from missa/Latin/Sancti/01-31.txt and missa/English/Sancti/
+# 01-31.txt's own [Evangelium] (given directly, no redirect).
 id: st-john-bosco
 readings:
   - nocturn: 2
@@ -119,6 +125,25 @@ readings:
         gathering come to the Eternal City from every part of the world.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Matt 18:1-5", en: "Matt 18:1-5" }
+    text:
+      la: >-
+        In illo témpore: Accessérunt discípuli ad Jesum dicéntes: Quis, putas, major est in
+        regno cælórum? Et ádvocans Jesus párvulum, státuit eum in médio eórum, et dixit: Amen
+        dico vobis, nisi convérsi fueritis, et efficiámini sicut párvuli, non intrábitis in
+        regnum cœlórum. Quicúmque ergo humiliáverit se sicut párvulus iste, hic est major in
+        regno cœlórum. Et qui suscéperit unum párvulum talem in nómine meo, me súscipit.
+      en: >-
+        At that time, the disciples came to Jesus, saying, Who then is greatest in the
+        kingdom of heaven? And Jesus called a little child to Him, set him in their midst,
+        and said, Amen I say to you, unless you turn and become like little children, you
+        will not enter into the kingdom of heaven. Whoever, therefore, humbles himself as
+        this little child, he is the greatest in the kingdom of heaven. And whoever receives
+        one such little child for My sake, receives Me.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. John Chrysostom, Homily 60 on Matthew (on Matt 18:1-5)"

src/data/propers/nocturn-readings/st-john-capistrano.yml

@@ -3,9 +3,17 @@
 # English/Sancti/03-28.txt.
 #
 # Nocturn 2: Lectio4-6 combined into one reading, one continuous vita.
-# Nocturn 3: Lectio7's Gospel citation (Luke 9:1-6) is a bare incipit
-# ("Et réliqua"), so only the homily is authored (not marked isGospel),
+# Nocturn 3: Lectio7's Gospel citation (Luke 9:1-6) was a bare incipit
+# ("Et réliqua"), so only the homily was authored (not marked isGospel),
 # St. Bonaventure's homily (Lectio7's homily + Lectio8-9 combined).
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily), matching the newer
+# convention set by ember-september-friday.yml/post-pentecost-16.yml.
+# missa/Latin/Sancti/03-28.txt's own [Evangelium] is `@Tempora/Pasc7-4`
+# (7th Sunday after Easter) — Latin sourced from that file; English
+# sourced directly from missa/English/Sancti/03-28.txt (given in full
+# there, no redirect).
 id: st-john-capistrano
 readings:
   - nocturn: 2
@@ -101,6 +109,30 @@ readings:
         XIII. extended his Office and Mass to the whole Church.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 9:1-6", en: "Luke 9:1-6" }
+    text:
+      la: >-
+        In illo témpore: Convocátis Jesus duódecim Apóstolis, dedit illis virtútem et
+        potestátem super ómnia dæmónia, et ut languóres curárent. Et misit illos prædicáre
+        regnum Dei et sanáre infírmos. Et ait ad illos: Nihil tuléritis in via, neque
+        virgam, neque peram, neque panem, neque pecúniam, neque duas túnicas habeátis. Et in
+        quamcúmque domum intravéritis, ibi manéte et inde ne exeátis. Et quicúmque non
+        recéperint vos: exeúntes de civitáte illa, étiam púlverem pedum vestrórum excútite
+        in testimónium supra illos. Egréssi autem circuíbant per castélla, evangelizántes et
+        curántes ubíque.
+      en: >-
+        At that time, Jesus having summoned the twelve apostles, gave them power and
+        authority over all the devils, and to cure diseases. And He sent them forth to
+        preach the kingdom of God, and to heal the sick. And He said to them, Take nothing
+        for your journey, neither staff, nor wallet, nor bread, nor money; neither have two
+        tunics. And whatever house you enter, stay there, and do not leave the place. And
+        whoever does not receive you - go forth from that town, and shake off even the dust
+        from your feet for a witness against them. And going forth, they went about from
+        village to village, preaching the gospel and working cures everywhere.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Bonaventure, Commentary on Luke 9 (on Luke 9:1-6)"

src/data/propers/nocturn-readings/st-john-damascene.yml

@@ -3,10 +3,16 @@
 # web/www/horas/Latin/Sancti/03-27.txt, English/Sancti/03-27.txt.
 #
 # Nocturn 2: Lectio4-6 combined into one reading, one continuous vita.
-# Nocturn 3: Lectio7's Gospel citation (Luke 6:6-11) is a bare incipit
-# ("Et réliqua"), so only the homily is authored (not marked isGospel),
+# Nocturn 3: Lectio7's Gospel citation (Luke 6:6-11) was a bare incipit
+# ("Et réliqua"), so only the homily was authored (not marked isGospel),
 # St. Peter Chrysologus's homily (Lectio7's homily + Lectio8-9
 # combined).
+#
+# Update (2026-09-05): the Gospel pericope itself is now authored too
+# (isGospel: true, immediately before the homily), matching the newer
+# convention set by ember-september-friday.yml/post-pentecost-16.yml —
+# sourced from missa/Latin/Sancti/03-27.txt and missa/English/Sancti/
+# 03-27.txt's own [Evangelium] (given directly, no redirect).
 id: st-john-damascene
 readings:
   - nocturn: 2
@@ -120,6 +126,33 @@ readings:
         the universal church, whereof he also gave him the title of doctor.
     status: { la: verified, en: verified }
 
+  - nocturn: 3
+    isGospel: true
+    citation: { la: "Luc 6:6-11", en: "Luke 6:6-11" }
+    text:
+      la: >-
+        In illo témpore: Factum est et in álio sábbato, ut intráret Jesus in synagógam et
+        docéret. Et erat ibi homo, et manus ejus déxtera erat árida. Observábant autem
+        scribæ et pharisæi, si in sábbato curáret: ut invenírent, unde accusárent eum. Ipse
+        vero sciébat cogitatiónes eórum. Et ait hómini, qui habébat manum áridam: Surge et
+        sta in médium. Et surgens stetit. Ait autem ad illos Jesus: Intérrogo vos, si licet
+        sábbatis benefácere, an male: ánimam salvam fácere, an pérdere? Et circumspéctis
+        ómnibus dixit hómini: Exténde manum tuam. Et exténdit: et restitúta est manus ejus.
+        Ipsi autem repléti sunt insipiéntia, et colloquebántur ad ínvicem, quidnam fácerent
+        Jesu.
+      en: >-
+        At that time, it came to pass on another Sabbath, that Jesus entered the synagogue
+        and taught. And a man was there and his right hand was withered. And the Scribes and
+        the Pharisees were watching whether He cured on the Sabbath, that they might find
+        how to accuse Him. But He knew their thoughts, and He said to the man with the
+        withered hand, Arise and stand forth in the midst. And he arose and stood forth. But
+        Jesus said to them, I ask you, is it lawful on the Sabbath to do good, or to do evil;
+        to save a life, or to destroy it? And having looked around upon them all, He said to
+        the man, Stretch forth your hand. And he stretched it forth, and his hand was
+        restored. But they were filled with fury, and began to discuss among themselves what
+        they should do to Jesus.
+    status: { la: verified, en: verified }
+
   - nocturn: 3
     isGospel: false
     source: "St. Peter Chrysologus, Sermon 32 (on Luke 6:6-11)"