Author the remaining 6 Matins Nocturn 3 gaps found last commit

Unlike the ~110 files fixed previously (a homily present with no
paired Gospel), these 6 had no Nocturn 3 at all: nativity-bvm.yml
(Matt 1:1-16 + St. Jerome), ss-cletus-and-marcellinus.yml/
ss-soter-and-caius.yml (Common-of-Popes, Matt 16:13-19 + Leo's Sermon
2 on his own Election, reused from st-martin-i.yml), ss-cornelius-and-
cyprian.yml (Common-of-Martyrs, Luke 21:9-19 + Gregory's Homily 35),
ss-seven-brothers-rufina-and-secunda.yml (a proper override, Matt
12:46-50 + Gregory's Homily 3), and st-anacletus.yml (an alternate
"rubrica 1570 aut rubrica 1617" variant carrying real content the
file's modern-rubric default lacks entirely -- Luke 14:26-33 +
Gregory's Homily 37, English composed directly from the Latin where
no reference-engine translation lines up with this Lectio split).

npm test (2029 passed) and tsc --noEmit both pass; live-verified via
resolveOrdo on all 6 saints' real dates.

Co-Authored-By: Claude Sonnet 5 <noreply@anthropic.com>
Claude-Session: https://claude.ai/code/session_01MKC2QQGLYo2UTiDjDyWEkW

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
+   - (none currently open — the last one, Paschaltide's "Suffragium Paschale" substitution,
-     alleluia-form "Suffragium Paschale" — not modeled; the ordinary set is shown unchanged
+     was closed 2026-09-04, see the dated log below)
-     throughout Paschaltide instead.
 
 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
@@ -37,6 +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.
+   - (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:
@@ -5461,3 +5460,877 @@ Updated 2 `FERIAL_DATE` (2026-12-01, a Tuesday *in Advent*) hymn assertions in
 `tests/hours/matins.test.ts` that had been asserting Tuesday's own ferial text — Advent's own
 seasonal hymn correctly outranks the weekday cycle now. `npm test` (2025 passed) and `tsc --noEmit`
 both pass.
+
+### Ascension's own hymnody at Matins/Lauds/Vespers, plus the octave mechanism gap it exposed (2026-09-04)
+
+User asked to actually close the Ascension-octave gap flagged in the entry just above. Turned out
+to be a genuine mechanism gap, not just missing content: `ascension` is a *temporal*-feast id
+(`data/calendar/temporal-feasts/ascension.yml`), not a saint record, so
+`hours/resolve-common.ts`'s `resolveOfficeWinner` — which already synthesizes a sanctoral-shaped
+winner from an active octave's own saint record (how Assumption's/St. Lawrence's octave already
+gives every hour real content on interior days) — never recognized it at all. Ascension Day itself
+and its whole octave were silently rendering the generic Paschaltide hymn at every hour, live-
+verified against Divinum Officium (Monastic Tridentinum 1617, 2026-05-14, Ascension Day itself):
+real content is "Jesu nostra redémptio" (identical at Matins/Lauds/Vespers), Act 1:1-2 (Lauds/
+Vespers' shared chapter), and two genuinely distinct Lauds/Vespers responsories ("Ascéndit Deus in
+jubilatióne" / "Ascéndens Christus in altum").
+
+Fixed the mechanism two ways: (1) added `ascension` to `ALWAYS_OVERRIDE_TEMPORAL_IDS` (covers
+Ascension Day itself, the same way `christ-the-king`/`circumcision`/etc. already do); (2) taught
+`resolveOfficeWinner` to also synthesize a `{kind: 'temporal'}` winner from an active octave with no
+saint record but a real temporal-feast record — covers ordinary-feria octave days (a real saint
+still correctly keeps priority when one wins, e.g. St. Venantius/St. Peter Celestine within the
+octave, live-verified unaffected). A third gap surfaced testing this: `octaveGoverningPrivilegedDay`
+(the *Sunday*-side half of that same synthesis) has its own, separate, correct-by-design rule that a
+privileged Sunday never accepts even an octave override — but live-verified wrong specifically for
+"Dominica infra Octavam Ascensionis," which really does keep the octave's own hymn/responsory (just
+with its own distinct proper chapter, not touched here). Rather than loosen that shared gate (real
+risk of wrongly re-admitting some other octave's override on some other privileged Sunday, unverified
+case by case), gave Lauds' and Vespers' own hymn-resolution functions (`resolveLaudsHymn`/
+`resolveVespersHymn`) a narrow, hymn-only intercept: check `resolveActiveOctave` directly (no
+privileged-Sunday gate) but only for a saint-less octave, before falling to the season/weekday
+default — leaves every saint-based octave's existing behavior (and every other hour/part) completely
+untouched.
+
+Authored `matins-hymn-ascension.yml`, `lauds-{capitulum,responsory,hymn,versicle}-ascension.yml`,
+and `vespers-{responsory,hymn,versicle}-ascension.yml` (Vespers' own chapter already falls back to
+Lauds' via `vespersCapitulumForOverride`'s existing cross-hour fallback, so no separate file needed)
+— all live-verified. Confirmed the whole octave end-to-end via `resolveOrdo` directly (Ascension Day,
+two plain ordinary-feria octave days, the Sunday within the octave, and 3 real winning saints within
+the window, all correct) rather than just the reference engine. `npm test` (2025 passed, no test
+changes needed) and `tsc --noEmit` both pass.
+
+Flagged, not fixed: Ascension's own collect is still missing (`getTemporalProper('ascension-collect')`
+— a pre-existing gap, unrelated to and unaffected by this fix, not scoped to "hymnody"). Also flagged:
+Pentecost/Corpus Christi/Sacred Heart are the same shape (temporal-feast octaves with no saint
+record) and likely have the same latent hymn gap this fix closed for Ascension specifically — not
+checked or fixed here.
+
+**Follow-on, same day**: per direct instruction ("Ascension and Pentecost are some of the most
+important material in the entire app — fix it"), closed Pentecost's own copy of the same gap
+immediately, rather than leaving it flagged. Live-verified against Divinum Officium (Monastic
+Tridentinum 1617), 2026-05-24 (Pentecost Sunday itself): unlike Ascension, Pentecost has 3 genuinely
+different hymns, one per hour ("Jam Christus astra ascénderat" at Matins, "Beáta nobis gáudia" at
+Lauds, "Veni Creátor Spíritus" — yes, that one — at Vespers), each with its own real, distinct
+chapter/responsory/versicle at Lauds vs. Vespers. Added `pentecost-sunday` to
+`ALWAYS_OVERRIDE_TEMPORAL_IDS` (the mechanism fix from the Ascension entry above is generic — no
+code change needed beyond that one line) and authored `matins-hymn-pentecost-sunday.yml`,
+`lauds-{capitulum,responsory,hymn,versicle}-pentecost-sunday.yml`, and
+`vespers-{responsory,hymn,versicle}-pentecost-sunday.yml`. Confirmed the whole octave end-to-end via
+`resolveOrdo` (feast day, plain octave days, and a real winning saint within the window — St.
+Augustine of Canterbury, live-verified unaffected, keeps his own hymn at Lauds/Vespers while Matins
+keeps Pentecost's own per the same established generous-octave design already used for Assumption/
+Ascension). `npm test` (2025 passed, no test changes needed) and `tsc --noEmit` both pass.
+
+Corpus Christi and Sacred Heart remain the one still-open piece of this same-shape gap — not fixed
+this session, lower priority than Ascension/Pentecost per direct instruction.
+
+**Follow-on, same day**: per direct instruction ("ascension's collect and the two octaves"), closed
+all 3 remaining pieces immediately.
+
+Authored `ascension-collect.yml` (live-verified 2026-05-14) — a separate, pre-existing gap
+(`getDayCollect` already looked up `ascension-collect` via the same `resolveOfficeWinner` this
+session's mechanism fix already covers; the collect file itself just never existed).
+
+Closed Corpus Christi's and Sacred Heart's own hymnody gaps the same way as Ascension/Pentecost:
+added `corpus-christi` and `sacred-heart` to `ALWAYS_OVERRIDE_TEMPORAL_IDS` (no further code change
+needed — the mechanism is generic) and authored `matins-hymn-{corpus-christi,sacred-heart}.yml`,
+`lauds-{capitulum,responsory,hymn,versicle}-corpus-christi.yml`,
+`vespers-{responsory,hymn,versicle}-corpus-christi.yml`, `lauds-{capitulum,hymn,versicle}-sacred-
+heart.yml`, and `vespers-{hymn,versicle}-sacred-heart.yml` — all live-verified against Divinum
+Officium, 2026-06-04 (Corpus Christi) and 2026-06-12 (Sacred Heart). Corpus Christi's own hymns are
+widely known outside this context too: Matins' own "Sacris solémniis", Lauds' own "Verbum supérnum
+pródiens" (whose final 2 stanzas are the separately-famous "O Salutaris Hostia"), and Vespers' own
+"Pange, lingua, gloriósi Córporis mystérium" (whose final 2 stanzas are the separately-famous
+"Tantum Ergo").
+
+Sacred Heart needed one real source-track correction: the Monastic Tridentinum 1617 track doesn't
+observe this feast on this date at all (live-checked: shows St. Barnabas instead, a real 1617-era
+calendar gap, not a vu bug) — used Divino Afflatu 1954 instead, consistent with this project's own
+stated rubric/precedence track (see CLAUDE.md). Also live-verified a genuine, deliberate structural
+difference: Sacred Heart's own Lauds and Vespers have **no responsory at all** in the source
+(straight from chapter to hymn, "Capitulum Hymnus Versus" with no "Responsorium" between) — not an
+authoring gap, so no `lauds-responsory-sacred-heart.yml`/`vespers-responsory-sacred-heart.yml` were
+created. This exposed a real small UI gap: `hours/lauds.ts`'s and `hours/vespers.ts`'s own
+`resolveOffice` always pushed a `{kind:'responsory'}` part even when its own resolved text carried
+`status: missing` in both languages, rendering an empty section. Fixed both to omit the responsory
+part entirely when both languages are genuinely missing, rather than an empty box.
+
+Confirmed both octaves end-to-end via `resolveOrdo` (feast days, plain octave days, and real winning
+saints within each window — St. Boniface/St. Barnabas within Corpus Christi's, unaffected). Found
+and fixed 2 pre-existing tests whose own dates now land inside these newly-modeled octaves and were
+asserting the old (buggy) fall-through behavior as if correct:
+`tests/hours/lauds.test.ts`'s `FERIAL_MONDAY` (was 2026-06-08, inside Corpus Christi's octave — moved
+to 2026-09-07) and `tests/hours/vespers.test.ts`'s own St. Margaret of Scotland test (2026-06-09,
+also inside Corpus Christi's octave — its own title already anticipated this exact fix; updated its
+assertions from the old "falls through to the plain ferial default" guess to the real, live-verified
+Corpus Christi content). `npm test` (2025 passed) and `tsc --noEmit` both pass.
+
+### Recombined the 5 remaining Ember-day nocturn-readings files (2026-09-04)
+
+User asked "why only Wed/Sat in September?" after the earlier Ember-Friday recombine, then asked
+for all the remaining smaller gaps to be closed. Checked the reference source directly for each of
+`ember-september-wednesday`/`ember-september-saturday`/`ember-advent-wednesday`/`ember-advent-
+friday`/`ember-advent-saturday` (all 5 still carried the original "genuinely distinct proper
+responsory" split rationale) and confirmed all 5 are the same shape already fixed for Ember Friday:
+one continuous, unbroken homily (Bede, Gregory, or — for the two Advent Wednesday/Friday cases —
+Ambrose's Commentary on Luke, cross-referenced from the Annunciation's own Common,
+`@Sancti/03-25:Lectio7/8/9`, confirmed contiguous by reading the source file directly), split only
+to fill the fixed 3-lesson slot count. Recombined all 5 into single readings, same convention as
+before (keep the first lesson's own responsory, drop the rest). Updated
+`tests/calendar/ember-days.test.ts`'s lesson-count table (now 1 for all 6 Ember days, was a mix).
+`npm test` (2025 passed) and `tsc --noEmit` both pass.
+
+### Lent's own Lauds capitulum/responsory/versicle: not homeless after all (2026-09-04)
+
+The "homeless Isa 58:1 / Ipse liberávit me / Ángelis suis" content flagged in an earlier entry
+(believed to have no home after the Marian-Saturday/plain-ferial-Saturday content correction) turned
+out to already have a real home: `lauds-capitulum-lent.yml`/`lauds-responsory-lent.yml`/
+`lauds-versicle-lent.yml` already existed with this exact content, just marked `draft` (never
+live-verified) rather than genuinely missing. Live-verified against both a Lenten Ember Saturday
+(2026-02-28) and a plain Lenten Wednesday (2026-03-04) — identical, confirming this is genuinely
+season-wide content (not weekday-varying) and correcting an earlier session's wrong "homeless" claim.
+Marked all 3 files `verified`. (Vespers' own Lenten capitulum/responsory/versicle/hymn and both
+hours' Lenten hymn-doxology-per-annum files are still `draft` — a separate, broader Lent-content
+verification backlog noticed in passing, not fixed here, out of scope of what was specifically
+flagged.)
+
+### Trinity Sunday: a real feast, not modeled at all (2026-09-04)
+
+A third "smaller gap" turned out much bigger on inspection: what had been described as a "Trinity
+Sunday display gap" was actually a missing calendar mechanism. `getDayLabel` already had a purely
+cosmetic "Trinity Sunday" label overlay for the Sunday after Pentecost, but nothing made that Sunday
+actually *be* Trinity Sunday — `resolveTemporalId` just fell back to `post-pentecost-01`, an
+`ordinary-sunday` category, so any Duplex+ saint assigned that date (e.g. the Queenship of the BVM,
+1954, fixed May 31) won outright per the normal rule, with Trinity Sunday itself never appearing as
+more than a commemoration or a cosmetic label. Live-verified against Divinum Officium (Monastic
+Tridentinum 1617, 2026-05-31): the real occupant is "Festum Sanctissimæ Trinitatis, Duplex II.
+classis" — one of the year's principal Sundays.
+
+Added a real `data/calendar/temporal-feasts/trinity-sunday.yml` record (Easter+56, Duplex II.
+classis). Per direct instruction, `unconditional: true` (same shape as `christ-the-king.yml`) —
+Trinity Sunday always wins, since the one real collision case (the Queenship of the BVM, also Duplex
+II classis, fixed May 31) isn't independently live-verifiable against the Monastic 1617 track at all
+(that calendar doesn't carry the Queenship feast — May 31 there is St. Petronilla instead, confirmed
+live), and a principal Sunday shouldn't lose a same-rank fixed-date collision by coincidence.
+
+Authored the full office: `trinity-sunday-collect.yml`, `trinity-sunday-{benedictus,magnificat}-
+antiphon.yml`, `matins-hymn-trinity-sunday.yml` ("Summæ Deus cleméntiæ" — shares its opening stanza
+with the plain ferial Saturday hymn but diverges completely after that, a genuinely different hymn),
+`lauds-{capitulum,responsory,hymn,versicle}-trinity-sunday.yml`, and `vespers-{responsory,hymn,
+versicle}-trinity-sunday.yml` (Lauds/Vespers share both their chapter, via the existing cross-hour
+fallback, and their hymn, "O lux beáta Trínitas" — already the pre-Urban VIII text) — all live-
+verified 2026-05-31. Added `trinity-sunday` to `ALWAYS_OVERRIDE_TEMPORAL_IDS`.
+
+Found and fixed 3 pre-existing tests written around the old cosmetic-label behavior, two of which
+had never-verified guesses baked in as if correct: `tests/calendar/day-label.test.ts`'s "names the
+anchor day itself" test (now Trinity Sunday wins outright over the Queenship, not the reverse) and
+its own "outranks an active octave" test (previously asserted "Duplex I Class", a guess — the real,
+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) {
+      // `c.id === temporalId` (the plain governing weekday, e.g. "Saturday
-        temporal.push(anchorDayName(day, false) ?? temporalLabel(day));
+      // in the 15th week after Trinity") is deliberately never shown here:
-      } else {
+      // 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/calendar/temporal-feasts/trinity-sunday.yml

@@ -0,0 +1,31 @@
+# Read from the reference engine: web/www/horas/Latin/Tempora/Pent01-0.txt
+# ("In Festo Sanctissimæ Trinitatis"), Duplex II. classis — live-verified
+# 2026-05-31 (Trinity Sunday itself that year). Previously not modeled as
+# its own record at all: `resolveTemporalId` just fell back to
+# `post-pentecost-01`, so this Sunday — one of the principal Sundays of
+# the whole year — displayed as a generic ordinary post-Pentecost Sunday,
+# with whatever saint happened to be assigned that date (if any) winning
+# outright per the plain `ordinary-sunday` rule. Found and fixed 2026-09-04
+# after the user asked about a display-only-looking gap that turned out to
+# be this much bigger mechanism gap.
+id: trinity-sunday
+name: "The Most Holy Trinity"
+# Reference engine's own [Officium] title is a prepositional phrase ("In
+# Festo Sanctissimæ Trinitatis"); adapted to this app's nominative-noun-
+# phrase convention.
+nameLa: "Sanctissima Trinitas"
+rank: duplex-2-classis
+anchor:
+  kind: easter
+  offset: 56
+# Per direct instruction (2026-09-04): always wins, same as christ-the-
+# king.yml's own `unconditional: true` — one of the year's principal
+# Sundays shouldn't lose to a same-rank fixed-date collision. The one
+# real case this matters for: the Queenship of the BVM (1954 addition,
+# fixed May 31, also Duplex II. classis) lands on the same date as
+# Trinity Sunday in rare years (e.g. 2026) — not verifiable against the
+# Monastic Tridentinum 1617 track directly, since that calendar doesn't
+# carry the Queenship feast at all (confirmed live: May 31 1617-track
+# shows St. Petronilla instead, this app's own blended-calendar-only
+# collision).
+unconditional: true

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-capitulum-ascension.yml

@@ -0,0 +1,18 @@
+# The Ascension's own Lauds chapter (Acts 1:1-2) — shared with Vespers
+# via vespersCapitulumForOverride's own cross-hour fallback (see
+# hours/vespers.ts), not duplicated into a separate vespers-capitulum-
+# ascension.yml. Live-verified against Divinum Officium (Monastic
+# Tridentinum 1617), Lauds/Vespers live query, 2026-05-14 (Ascension Day
+# itself) — see matins-hymn-ascension.yml's own header for the fuller
+# mechanism story (a temporal-feast octave with no saint record wasn't
+# being picked up at all before this).
+id: lauds-capitulum-ascension
+text:
+  la: "Primum quidem sermónem feci de ómnibus, o Theóphile, quæ cœpit Jesus fácere et docére usque in diem, qua præcípiens Apóstolis per Spíritum Sanctum, quos elégit, assúmptus est."
+  en: "The former treatise I made, O Theophilus, of all things which Jesus began to do and to teach, Until the day on which, giving commandments by the Holy Ghost to the apostles whom he had chosen, he was taken up."
+citation:
+  la: "Act 1:1-2"
+  en: "Acts 1:1-2"
+status:
+  la: verified
+  en: verified

src/data/propers/common/lauds-capitulum-corpus-christi.yml

@@ -0,0 +1,16 @@
+# Corpus Christi's own Lauds chapter (1 Cor 11:23-24) — shared with
+# Vespers via vespersCapitulumForOverride's own cross-hour fallback (see
+# hours/vespers.ts), not duplicated into a separate vespers-capitulum-
+# corpus-christi.yml. Live-verified against Divinum Officium (Monastic
+# Tridentinum 1617), Lauds/Vespers live query, 2026-06-04 (Corpus Christi
+# itself).
+id: lauds-capitulum-corpus-christi
+text:
+  la: "Fratres: Ego enim accépi a Dómino quod et trádidi vobis, quóniam Dóminus Jesus, in qua nocte tradebátur, accépit panem, et grátias agens fregit, et dixit: Accípite et manducáte: hoc est corpus meum, quod pro vobis tradétur: hoc fácite in meam commemoratiónem."
+  en: "Brothers: For I have received of the Lord that which also I delivered unto you, that the Lord Jesus, the same night in which he was betrayed, took bread. And giving thanks, broke, and said: Take ye, and eat: this is my body, which shall be delivered for you: this do for the commemoration of me."
+citation:
+  la: "1 Cor 11:23-24"
+  en: "1 Cor 11:23-24"
+status:
+  la: verified
+  en: verified

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

@@ -1,6 +1,11 @@
 # Sourced from Divinum Officium's Monastic block ("[Quad Laudes_]",
-# Psalterium/Special/Major Special.txt). Not live-query-verified (see
+# Psalterium/Special/Major Special.txt). Live-verified 2026-09-04 against
-# TODO.md) — read directly from source.
+# both a Lenten Ember Saturday (2026-02-28) and a plain Lenten Wednesday
+# (2026-03-04) — identical, so this is genuinely season-wide content, not
+# weekday-varying, matching this file's own single (no-weekday-suffix)
+# id. (An earlier pass had mistakenly called this same content "homeless"
+# — it already had a real home here all along, just never marked
+# verified; see TODO.md.)
 id: lauds-capitulum-lent
 text:
   la: "Clama, ne cesses, quasi tuba exálta vocem tuam, et annúntia pópulo meo scélera eórum, et dómui Jacob peccáta eórum."
@@ -9,5 +14,5 @@ citation:
   la: "Isa 58:1"
   en: "Isa 58:1"
 status:
-  la: draft
+  la: verified
-  en: draft
+  en: verified

src/data/propers/common/lauds-capitulum-pentecost-sunday.yml

@@ -0,0 +1,16 @@
+# Pentecost's own Lauds chapter (Acts 2:1-2) — shared with Vespers via
+# vespersCapitulumForOverride's own cross-hour fallback (see
+# hours/vespers.ts), not duplicated into a separate vespers-capitulum-
+# pentecost-sunday.yml. Live-verified against Divinum Officium (Monastic
+# Tridentinum 1617), Lauds/Vespers live query, 2026-05-24 (Pentecost
+# Sunday itself).
+id: lauds-capitulum-pentecost-sunday
+text:
+  la: "Cum compleréntur dies Pentecóstes, erant omnes discípuli páriter in eódem loco: et factus est repénte de cælo sonus, tamquam adveniéntis spíritus veheméntis, et replévit totam domum, ubi erant sedéntes."
+  en: "When the day of Pentecost was fully come, the disciples were all with one accord in one place and suddenly there came a sound from heaven, as of a rushing mighty wind and it filled all the house where they were sitting."
+citation:
+  la: "Act 2:1-2"
+  en: "Acts 2:1-2"
+status:
+  la: verified
+  en: verified

src/data/propers/common/lauds-capitulum-sacred-heart.yml

@@ -0,0 +1,17 @@
+# The Sacred Heart's own Lauds chapter (Eph 3:8-9) — shared with Vespers
+# via vespersCapitulumForOverride's own cross-hour fallback (see
+# hours/vespers.ts), not duplicated into a separate vespers-capitulum-
+# sacred-heart.yml. Live-verified against Divinum Officium (Divino
+# Afflatu - 1954), Lauds/Vespers live query, 2026-06-12 (the Sacred
+# Heart itself) — see matins-hymn-sacred-heart.yml's own header on why
+# this track, not Monastic Tridentinum 1617.
+id: lauds-capitulum-sacred-heart
+text:
+  la: "Fratres: Mihi ómnium sanctórum mínimo data est grátia hæc, in géntibus evangelizáre investigábiles divítias Christi; et illumináre omnes, quæ sit dispensátio sacraménti abscónditi a sǽculis in Deo."
+  en: "Brethren: Unto me, who am less than the least of all saints, is this grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the Mystery, which from the beginning of the world hath been hid in God."
+citation:
+  la: "Eph 3:8-9"
+  en: "Eph 3:8-9"
+status:
+  la: verified
+  en: verified

src/data/propers/common/lauds-capitulum-trinity-sunday.yml

@@ -0,0 +1,16 @@
+# Trinity Sunday's own Lauds chapter (Rom 11:33) — shared with Vespers
+# via vespersCapitulumForOverride's own cross-hour fallback (see
+# hours/vespers.ts), not duplicated into a separate vespers-capitulum-
+# trinity-sunday.yml. Live-verified against Divinum Officium (Monastic
+# Tridentinum 1617), Lauds/Vespers live query, 2026-05-31 (Trinity Sunday
+# itself).
+id: lauds-capitulum-trinity-sunday
+text:
+  la: "O Altitúdo divitiárum sapiéntiæ, et sciéntiæ Dei, quam incomprehensibília sunt judícia ejus, et investigábiles viæ ejus!"
+  en: "O the depth of the riches of the wisdom and of the knowledge of God! How incomprehensible are his judgments, and how unsearchable his ways!"
+citation:
+  la: "Rom 11:33"
+  en: "Rom 11:33"
+status:
+  la: verified
+  en: verified

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

@@ -0,0 +1,101 @@
+# The Ascension's own Lauds hymn ("Jesu nostra redémptio") — identical
+# text to Matins' own (matins-hymn-ascension.yml) and Vespers' own
+# (vespers-hymn-ascension.yml). Live-verified against Divinum Officium
+# (Monastic Tridentinum 1617), Lauds live query, 2026-05-14 (Ascension
+# Day itself). Self-contained — this hour's own resolveOfficeBundle
+# doesn't run a hymn through the doxology-split/append mechanism at all,
+# and this hymn's own natural ending has no separate doxology stanza in
+# the source anyway.
+id: lauds-hymn-ascension
+text:
+  la: >-
+    Jesu nostra redémptio,
+
+    Amor et desidérium,
+
+    Deus Creátor ómnium,
+
+    Homo in fine témporum:
+
+
+    Quæ te vicit cleméntia,
+
+    Ut ferres nostra crímina,
+
+    Crudélem mortem pátiens,
+
+    Ut nos a morte tólleres!
+
+
+    Inférni claustra pénetrans,
+
+    Tuos captívos rédimens,
+
+    Victor triúmpho nóbili
+
+    Ad dextram Patris résidens.
+
+
+    Ipsa te cogat píetas,
+
+    Ut mala nostra súperes
+
+    Parcéndo, et voti cómpotes
+
+    Nos tuo vultu sáties.
+
+
+    Tu esto nostrum gáudium,
+
+    Qui es futúrus prǽmium,
+
+    Sit nostra in te glória,
+
+    Per cuncta semper sǽcula. Amen.
+  en: >-
+    Hail, thou who man's Redeemer art,
+
+    Jesu, the joy of every heart;
+
+    Great Maker of the world's wide frame,
+
+    And purest love's delight and flame:
+
+
+    What nameless mercy thee o'ercame,
+
+    To bear our load of sin and shame?
+
+    For guiltless, thou thy life didst give,
+
+    That sinful erring man might live.
+
+
+    The realms of woe are forced by thee,
+
+    Its captives from their chains set free;
+
+    And thou, amid thy ransomed train,
+
+    At God's right hand dost victor reign.
+
+
+    Let mercy sweet with thee prevail,
+
+    To cure the wounds we now bewail;
+
+    Oh, bless us with thy holy sight,
+
+    And fill us with eternal light.
+
+
+    Our guide, our way to heavenly rest,
+
+    Be thou the aim of every breast;
+
+    Be thou the soother of our tears,
+
+    Our sweet reward above the spheres. Amen.
+status:
+  la: verified
+  en: verified

src/data/propers/common/lauds-hymn-corpus-christi.yml

@@ -0,0 +1,120 @@
+# Corpus Christi's own Lauds hymn ("Verbum supérnum pródiens") — whose
+# final 2 stanzas ("O salutáris hóstia... Uni trinóque Dómino...") are
+# the separately-famous "O Salutaris Hostia" often sung on its own.
+# Distinct from Matins' own ("Sacris solémniis") and Vespers' own
+# ("Pange, lingua, gloriósi Córporis mystérium" — the "Tantum Ergo"
+# hymn). Live-verified against Divinum Officium (Monastic Tridentinum
+# 1617), Lauds live query, 2026-06-04 (Corpus Christi itself). Self-
+# contained — its own final stanza is the hymn's natural theological
+# close, not a separate swappable doxology.
+id: lauds-hymn-corpus-christi
+text:
+  la: >-
+    Verbum supérnum pródiens,
+
+    Nec Patris linquens déxteram,
+
+    Ad opus suum éxiens,
+
+    Venit ad vitæ vésperam.
+
+
+    In mortem a discípulo
+
+    Suis tradéndus ǽmulis,
+
+    Prius in vitæ férculo
+
+    Se trádidit discípulis.
+
+
+    Quibus sub bina spécie
+
+    Carnem dedit et sánguinem;
+
+    Ut dúplicis substántiæ
+
+    Totum cibáret hóminem.
+
+
+    Se nascens dedit sócium,
+
+    Convéscens in edúlium,
+
+    Se móriens in prétium,
+
+    Se regnans dat in prǽmium.
+
+
+    O salutáris hóstia,
+
+    Quæ cæli pandis óstium,
+
+    Bella premunt hostília;
+
+    Da robur, fer auxílium.
+
+
+    Uni trinóque Dómino,
+
+    Sit sempitérna glória:
+
+    Qui vitam sine término
+
+    Nobis donet in pátria. Amen.
+  en: >-
+    The heav'nly Word proceeding forth,
+
+    Yet leaving not the Father's side,
+
+    And going to his work on earth
+
+    Had reached at length life's eventide.
+
+
+    By false disciple to be given
+
+    To foemen for his blood athirst,
+
+    Himself, the living bread from heaven,
+
+    He gave to his disciples first.
+
+
+    To them he gave, in twofold kind,
+
+    His very flesh, his very blood:
+
+    In love's own fullness thus designed
+
+    Of the whole man to be the food.
+
+
+    By birth, our fellow-man was he;
+
+    Our meat, while sitting at the board;
+
+    He died, our ransomer to be;
+
+    He ever reigns, our great reward.
+
+
+    O saving victim, opening wide
+
+    The gate of heaven to man below,
+
+    Our foes press on from every side,
+
+    Thine aid supply, thy strength bestow.
+
+
+    To thy great name be endless praise,
+
+    Immortal Godhead, One in Three;
+
+    O grant us endless length of days
+
+    In our true native land, with thee. Amen.
+status:
+  la: verified
+  en: verified

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
+  la: verified
-  en: draft
+  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
+# the Roman "O sol salútis, íntimis". Live-verified 2026-09-04 (already
-# TODO.md).
+# 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
+  la: verified
-  en: draft
+  en: verified

src/data/propers/common/lauds-hymn-pentecost-sunday.yml

@@ -0,0 +1,147 @@
+# Pentecost's own Lauds hymn ("Beáta nobis gáudia") — distinct from
+# Matins' own ("Jam Christus astra ascénderat") and Vespers' own ("Veni
+# Creátor Spíritus"), unlike Ascension where all 3 hours share one text.
+# Live-verified against Divinum Officium (Monastic Tridentinum 1617),
+# Lauds live query, 2026-05-24 (Pentecost Sunday itself). Self-contained
+# — this hour's own resolveOfficeBundle doesn't run a hymn through the
+# doxology-split/append mechanism at all; the closing doxology here is
+# the same shared Pentecost-track text as Matins' own (see
+# matins-hymn-pentecost-sunday.yml's own header on "Doxology: PentT"),
+# baked in directly, but its own distinct English rendering ("To God the
+# Father, laud and praise...") is kept rather than reused from the
+# generic `hymn-doxology-pent.yml` translation, same as everywhere else
+# in this store that keeps each hymn's own historic translator's ending.
+id: lauds-hymn-pentecost-sunday
+text:
+  la: >-
+    Beáta nobis gáudia
+
+    Anni redúxit órbita,
+
+    Cum Spíritus Paráclitus
+
+    Effúlsit in discípulos.
+
+
+    Ignis vibránte lúmine
+
+    Linguæ figúram détulit,
+
+    Verbis ut essent próflui,
+
+    Et caritáte férvidi.
+
+
+    Linguis loquúntur ómnium;
+
+    Turbæ pavent Gentílium,
+
+    Musto madére députant
+
+    Quos Spíritus repléverat.
+
+
+    Patráta sunt hæc mýstice,
+
+    Paschæ perácto témpore,
+
+    Sacro diérum número,
+
+    Quo lege fit remíssio.
+
+
+    Te nunc, Deus piíssime,
+
+    Vultu precámur cérnuo:
+
+    Illápsa nobis cǽlitus
+
+    Largíre dona Spíritus.
+
+
+    Dudum sacráta péctora
+
+    Tua replésti grátia:
+
+    Dimítte nostra crímina,
+
+    Et da quiéta témpora.
+
+
+    Glória Patri Dómino,
+
+    Natóque, qui a mórtuis
+
+    Surréxit, ac Paráclito,
+
+    In sæculórum sǽcula. Amen.
+  en: >-
+    Round roll the weeks our hearts to greet,
+
+    With blissful joy returning;
+
+    For lo! the Holy Paraclete
+
+    On twelve bright brows sits burning:
+
+    With quivering flame he lights on each,
+
+    In fashion like a tongue, to teach
+
+    That eloquent they are of speech,
+
+    Their hearts with true love yearning.
+
+
+    While with all tongues they speak to all,
+
+    The nations deem them maddened,
+
+    And drunk with wine the prophets call,
+
+    Whom God's good Spirit gladdened;
+
+    A marvel this—in mystery done—
+
+    The holy paschaltide outrun,
+
+    By numbers told, whose reckoning won
+
+    Remission for the saddened.
+
+
+    O God most Holy, thee we pray,
+
+    With reverent brow low bending,
+
+    Grant us the Spirit's gifts today
+
+    The gifts from heaven descending;
+
+    And, since, thy grace hath deigned to bide
+
+    Within our breasts once sanctified,
+
+    Deign, Lord, to cast our sins aside,
+
+    Henceforth calm seasons sending.
+
+
+    To God the Father, laud and praise,
+
+    Praise to the Son be given;
+
+    Praise to the Spirit of all grace,
+
+    The fount of graces seven —
+
+    As was of old, all worlds before,
+
+    Is now and shall be evermore,
+
+    When time and change are spent and o'er
+
+    All praise in earth and heaven. Amen.
+status:
+  la: verified
+  en: verified

src/data/propers/common/lauds-hymn-sacred-heart.yml

@@ -0,0 +1,123 @@
+# The Sacred Heart's own Lauds hymn ("Cor, arca legem cóntinens") —
+# distinct from Matins' own ("Auctor beáte sǽculi") and Vespers' own
+# ("En, ut supérba críminum"). Live-verified against Divinum Officium
+# (Divino Afflatu - 1954), Lauds live query, 2026-06-12 (the Sacred
+# Heart itself) — see matins-hymn-sacred-heart.yml's own header on why
+# this track. Self-contained — its own final stanza is the hymn's
+# natural theological close, not a separate swappable doxology.
+#
+# This day's own Lauds genuinely has no responsory in the source at all
+# (straight from chapter to hymn) — see lauds-capitulum-sacred-heart.yml
+# and hours/lauds.ts's own resolveOffice, which omits the responsory
+# part entirely rather than rendering an empty one.
+id: lauds-hymn-sacred-heart
+text:
+  la: >-
+    Cor, arca legem cóntinens
+
+    Non servitútis véteris,
+
+    Sed grátiæ, sed véniæ,
+
+    Sed et misericórdiæ.
+
+
+    Cor, sanctuárium novi
+
+    Intemerátum fœ́deris,
+
+    Templum vetústo sánctius,
+
+    Velúmque scisso utílius.
+
+
+    Te vulnerátum cáritas
+
+    Ictu paténti vóluit,
+
+    Amóris invisíbilis
+
+    Ut venerémur vúlnera.
+
+
+    Hoc sub amóris sýmbolo
+
+    Passus cruénta et mýstica,
+
+    Utrúmque sacrifícium
+
+    Christus sacérdos óbtulit.
+
+
+    Quis non amántem rédamet?
+
+    Quis non redémptus díligat,
+
+    Et Corde in isto séligat
+
+    Ætérna tabernácula?
+
+
+    Jesu, tibi sit glória,
+
+    Qui Corde fundis grátiam,
+
+    Cum Patre, et almo Spíritu,
+
+    In sempitérna sǽcula. Amen.
+  en: >-
+    Jesus, behind thy temple's veil,
+
+    Hid in an ark of gold,
+
+    On stones engraven, lay the law
+
+    thy finger wrote of old.
+
+
+    But in thy body's temple new,
+
+    thy life-blood's throbbing shrine,
+
+    Held, upon fleshly tables graved,
+
+    The law of love divine.
+
+
+    And when that heart in death was stilled,
+
+    Each temple's veil was riven:
+
+    And lo, within thy love's red shrine,
+
+    To us to look was given.
+
+
+    There make us gaze and see the love
+
+    Which drew thee, for our sake,
+
+    O great high-priest, thyself to God
+
+    A sacrifice to make.
+
+
+    Thou, Saviour, cause that every soul
+
+    Which thou hast loved so well,
+
+    May will within thine open heart
+
+    In life and death to dwell.
+
+
+    Grant it, O Father, only Son,
+
+    And Spirit, God of grace,
+
+    To whom all worship shall be done,
+
+    In every time and place. Amen.
+status:
+  la: verified
+  en: verified

src/data/propers/common/lauds-hymn-trinity-sunday.yml

@@ -0,0 +1,65 @@
+# Trinity Sunday's own Lauds hymn ("O lux beáta Trínitas") — identical
+# text to Vespers' own (vespers-hymn-trinity-sunday.yml). Already the
+# pre-Urban VIII text (this project's own standing preference — see
+# CLAUDE.md) as the reference source's own default, not a separate
+# choice made here. Live-verified against Divinum Officium (Monastic
+# Tridentinum 1617), Lauds live query, 2026-05-31 (Trinity Sunday
+# itself). Self-contained — its own final stanza is a fixed, unique
+# doxology, not the shared weekday one.
+id: lauds-hymn-trinity-sunday
+text:
+  la: >-
+    O lux beáta Trínitas,
+
+    Et principális Únitas,
+
+    Jam sol recédit ígneus,
+
+    Infúnde lumen córdibus.
+
+
+    Te mane laudum cármine,
+
+    Te deprecémur véspere:
+
+    Te nostra supplex glória
+
+    Per cuncta laudet sǽcula.
+
+
+    Deo Patri sit glória,
+
+    Ejúsque soli Fílio,
+
+    Cum Spíritu Paráclito,
+
+    Et nunc, et in perpétuum. Amen.
+  en: >-
+    O Trinity of blessed Light,
+
+    O Unity of sovereign might,
+
+    as now the fiery sun departs,
+
+    shed Thou Thy beams within our hearts.
+
+
+    To Thee our morning song of praise,
+
+    to Thee our evening prayer we raise;
+
+    Thee may our glory evermore
+
+    in lowly reverence adore.
+
+
+    All laud to God the Father be;
+
+    all praise, Eternal Son, to Thee;
+
+    all glory, as is ever meet,
+
+    to God the Holy Paraclete. Amen.
+status:
+  la: verified
+  en: verified

src/data/propers/common/lauds-responsory-ascension.yml

@@ -0,0 +1,24 @@
+# The Ascension's own Lauds responsory ("Ascéndit Deus in jubilatióne")
+# — distinct from Vespers' own ("Ascéndens Christus in altum", see
+# vespers-responsory-ascension.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Lauds live query, 2026-05-14
+# (Ascension Day itself).
+id: lauds-responsory-ascension
+text:
+  la: |
+    R.br. Ascéndit Deus in jubilatióne, * Allelúja, allelúja.
+    R. Ascéndit Deus in jubilatióne, * Allelúja, allelúja.
+    V. Et Dóminus in voce tubæ.
+    R. Allelúja, allelúja.
+    V. Glória Patri, et Fílio, * et Spirítui Sancto.
+    R. Ascéndit Deus in jubilatióne, * Allelúja, allelúja.
+  en: |
+    R.br. God is gone up with jubilation. * Alleluia, alleluia.
+    R. God is gone up with jubilation. * Alleluia, alleluia.
+    V. And the Lord with the sound of trumpet.
+    R. Alleluia, alleluia.
+    V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
+    R. God is gone up with jubilation. * Alleluia, alleluia.
+status:
+  la: verified
+  en: verified

src/data/propers/common/lauds-responsory-corpus-christi.yml

@@ -0,0 +1,24 @@
+# Corpus Christi's own Lauds responsory ("Panem cæli dedit eis") —
+# distinct from Vespers' own ("Cibávit illos ex ádipe fruménti", see
+# vespers-responsory-corpus-christi.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Lauds live query, 2026-06-04
+# (Corpus Christi itself).
+id: lauds-responsory-corpus-christi
+text:
+  la: |
+    R.br. Panem cæli dedit eis, * Allelúja, allelúja.
+    R. Panem cæli dedit eis, * Allelúja, allelúja.
+    V. Panem Angelórum manducávit homo.
+    R. Allelúja, allelúja.
+    V. Glória Patri, et Fílio, * et Spirítui Sancto.
+    R. Panem cæli dedit eis, * Allelúja, allelúja.
+  en: |
+    R.br. He gave them the bread of heaven. * Alleluia, Alleluia.
+    R. He gave them the bread of heaven. * Alleluia, Alleluia.
+    V. Man did eat Angels' bread.
+    R. Alleluia, Alleluia.
+    V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
+    R. He gave them the bread of heaven. * Alleluia, Alleluia.
+status:
+  la: verified
+  en: verified

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

@@ -1,6 +1,6 @@
 # Sourced from Divinum Officium's Monastic block ("[Responsory Quad
-# Laudes]", Psalterium/Special/Major Special.txt). Not live-query-verified
+# Laudes]", Psalterium/Special/Major Special.txt). Live-verified
-# (see TODO.md) — read directly from source.
+# 2026-09-04 — see lauds-capitulum-lent.yml's own header.
 id: lauds-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. For he hath delivered me * from the snare of the hunters.
 status:
-  la: draft
+  la: verified
-  en: draft
+  en: verified

src/data/propers/common/lauds-responsory-pentecost-sunday.yml

@@ -0,0 +1,24 @@
+# Pentecost's own Lauds responsory ("Spíritus Dómini replévit orbem
+# terrárum") — distinct from Vespers' own ("Spíritus Paráclitus", see
+# vespers-responsory-pentecost-sunday.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Lauds live query, 2026-05-24
+# (Pentecost Sunday itself).
+id: lauds-responsory-pentecost-sunday
+text:
+  la: |
+    R.br. Spíritus Dómini replévit orbem terrárum, * Allelúja, allelúja.
+    R. Spíritus Dómini replévit orbem terrárum, * Allelúja, allelúja.
+    V. Et hoc quod cóntinet ómnia, sciéntiam habet vocis.
+    R. Allelúja, allelúja.
+    V. Glória Patri, et Fílio, * et Spirítui Sancto.
+    R. Spíritus Dómini replévit orbem terrárum, * Allelúja, allelúja.
+  en: |
+    R.br. The Spirit of the Lord filleth the world. * Alleluia, Alleluia.
+    R. The Spirit of the Lord filleth the world. * Alleluia, Alleluia.
+    V. And That Which containeth all things hath knowledge of the voice.
+    R. Alleluia, alleluia.
+    V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
+    R. The Spirit of the Lord filleth the world. * Alleluia, Alleluia.
+status:
+  la: verified
+  en: verified

src/data/propers/common/lauds-responsory-trinity-sunday.yml

@@ -0,0 +1,25 @@
+# Trinity Sunday's own Lauds responsory ("Benedíctus es, Dómine, in
+# firmaménto cæli") — distinct from Vespers' own ("Benedicámus Patrem et
+# Fílium cum Sancto Spíritu", see
+# vespers-responsory-trinity-sunday.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Lauds live query, 2026-05-31
+# (Trinity Sunday itself).
+id: lauds-responsory-trinity-sunday
+text:
+  la: |
+    R.br. Benedíctus es, Dómine, * In firmaménto cæli.
+    R. Benedíctus es, Dómine, * In firmaménto cæli.
+    V. Et laudábilis et gloriósus in sǽcula.
+    R. In firmaménto cæli.
+    V. Glória Patri, et Fílio, * et Spirítui Sancto.
+    R. Benedíctus es, Dómine, * In firmaménto cæli.
+  en: |
+    R.br. Blessed art Thou, O Lord, * In the firmament of heaven.
+    R. Blessed art Thou, O Lord, * In the firmament of heaven.
+    V. And to be praised and glorified for ever.
+    R. In the firmament of heaven.
+    V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
+    R. Blessed art Thou, O Lord, * In the firmament of heaven.
+status:
+  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/lauds-versicle-ascension.yml

@@ -0,0 +1,11 @@
+# The Ascension's own versicle — identical at both Lauds and Vespers
+# (see vespers-versicle-ascension.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Lauds/Vespers live query,
+# 2026-05-14 (Ascension Day itself).
+id: lauds-versicle-ascension
+text:
+  la: "V. Dóminus in cælo, allelúja.\nR. Parávit sedem suam, allelúja."
+  en: "V. The Lord in heaven, alleluia.\nR. Hath prepared his throne, alleluia."
+status:
+  la: verified
+  en: verified

src/data/propers/common/lauds-versicle-corpus-christi.yml

@@ -0,0 +1,12 @@
+# Corpus Christi's own Lauds versicle — distinct from Vespers' own
+# ("Panem de cælo præstitísti eis", see
+# vespers-versicle-corpus-christi.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Lauds live query, 2026-06-04
+# (Corpus Christi itself).
+id: lauds-versicle-corpus-christi
+text:
+  la: "V. Pósuit fines tuos pacem, allelúja.\nR. Et ádipe fruménti sátiat te, allelúja."
+  en: "V. He maketh peace in thy borders, alleluia.\nR. And filleth thee with the finest of wheat, alleluia."
+status:
+  la: verified
+  en: verified

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

@@ -1,7 +1,7 @@
 # The versicle right before the Benedictus, in Lent. Sourced from Divinum
 # Officium's Monastic block: "[Quad Versum 2] = @:Quad Versum 3" — a bare
 # alias to the same text used at Vespers (see vespers-versicle-lent.yml).
-# Not live-query-verified (see TODO.md) — read directly from source.
+# Live-verified 2026-09-04 — see lauds-capitulum-lent.yml's own header.
 id: lauds-versicle-lent
 text:
   la: |
@@ -11,5 +11,5 @@ text:
     V. God hath given His Angels charge over thee.
     R. To keep thee in all thy ways.
 status:
-  la: draft
+  la: verified
-  en: draft
+  en: verified

src/data/propers/common/lauds-versicle-pentecost-sunday.yml

@@ -0,0 +1,12 @@
+# Pentecost's own Lauds versicle — distinct from Vespers' own
+# ("Loquebántur váriis linguis Apóstoli", see
+# vespers-versicle-pentecost-sunday.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Lauds live query, 2026-05-24
+# (Pentecost Sunday itself).
+id: lauds-versicle-pentecost-sunday
+text:
+  la: "V. Repléti sunt omnes Spíritu Sancto, allelúja.\nR. Et cœpérunt loqui, allelúja."
+  en: "V. They were all filled with the Holy Ghost, alleluia.\nR. And began to speak, alleluia."
+status:
+  la: verified
+  en: verified

src/data/propers/common/lauds-versicle-sacred-heart.yml

@@ -0,0 +1,11 @@
+# The Sacred Heart's own versicle — identical at both Lauds and Vespers
+# (see vespers-versicle-sacred-heart.yml). Live-verified against Divinum
+# Officium (Divino Afflatu - 1954), Lauds/Vespers live query, 2026-06-12
+# (the Sacred Heart itself).
+id: lauds-versicle-sacred-heart
+text:
+  la: "V. Hauriétis aquas in gáudio.\nR. De fóntibus Salvatóris."
+  en: "V. With joy shall ye draw water.\nR. Out of the fountains of the Saviour."
+status:
+  la: verified
+  en: verified

src/data/propers/common/lauds-versicle-trinity-sunday.yml

@@ -0,0 +1,12 @@
+# Trinity Sunday's own Lauds versicle — distinct from Vespers' own
+# ("Benedíctus es, Dómine, in firmaménto cæli", see
+# vespers-versicle-trinity-sunday.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Lauds live query, 2026-05-31
+# (Trinity Sunday itself).
+id: lauds-versicle-trinity-sunday
+text:
+  la: "V. Benedicámus Patrem et Fílium cum Sancto Spíritu.\nR. Laudémus et superexaltémus eum in sǽcula."
+  en: "V. Bless we the Father, and the Son, and the Holy Ghost.\nR. Let us praise Him and exalt Him above all for ever."
+status:
+  la: verified
+  en: verified

src/data/propers/common/matins-hymn-ascension.yml

@@ -0,0 +1,117 @@
+# The Ascension's own Matins hymn ("Jesu nostra redémptio"), shared
+# identically with its own Lauds and Vespers (see lauds-hymn-ascension.yml/
+# vespers-hymn-ascension.yml). Live-verified against Divinum Officium
+# (Monastic Tridentinum 1617), Matins/Lauds/Vespers live query, 2026-05-14
+# (Ascension Day itself).
+#
+# Closes a real gap found while fixing the generic Matins seasonal-hymn
+# fallback (see matins-hymn-paschaltide.yml's own header): 'ascension' is
+# a temporal-feast id (calendar/data/calendar/temporal-feasts/
+# ascension.yml), not a saint record, so it was never picked up by
+# `resolveOfficeWinner`'s octave-synthesis (which only ever checked
+# `getSaintRecord`) — Ascension Day itself and its whole octave were both
+# silently rendering the generic Paschaltide hymn instead of their own
+# proper one, at every hour. Fixed by (1) adding `ascension` to
+# `ALWAYS_OVERRIDE_TEMPORAL_IDS` (covers Ascension Day itself) and (2)
+# teaching `resolveOfficeWinner` to also synthesize a `{kind: 'temporal'}`
+# winner from a temporal-feast-only active octave when no saint record
+# exists (covers the interior octave days, e.g. St. Ubald's or St.
+# Bernardine's own days still correctly win outright and keep their own
+# hymn — this only ever fires on a day nothing else claims).
+#
+# Self-contained — this hymn's own natural ending ("Per cuncta semper
+# sǽcula. Amen.") has no separate trailing doxology stanza at all in the
+# source, unlike most other Matins hymns in this store.
+id: matins-hymn-ascension
+text:
+  la: >-
+    Jesu nostra redémptio,
+
+    Amor et desidérium,
+
+    Deus Creátor ómnium,
+
+    Homo in fine témporum:
+
+
+    Quæ te vicit cleméntia,
+
+    Ut ferres nostra crímina,
+
+    Crudélem mortem pátiens,
+
+    Ut nos a morte tólleres!
+
+
+    Inférni claustra pénetrans,
+
+    Tuos captívos rédimens,
+
+    Victor triúmpho nóbili
+
+    Ad dextram Patris résidens.
+
+
+    Ipsa te cogat píetas,
+
+    Ut mala nostra súperes
+
+    Parcéndo, et voti cómpotes
+
+    Nos tuo vultu sáties.
+
+
+    Tu esto nostrum gáudium,
+
+    Qui es futúrus prǽmium,
+
+    Sit nostra in te glória,
+
+    Per cuncta semper sǽcula. Amen.
+  en: >-
+    Hail, thou who man's Redeemer art,
+
+    Jesu, the joy of every heart;
+
+    Great Maker of the world's wide frame,
+
+    And purest love's delight and flame:
+
+
+    What nameless mercy thee o'ercame,
+
+    To bear our load of sin and shame?
+
+    For guiltless, thou thy life didst give,
+
+    That sinful erring man might live.
+
+
+    The realms of woe are forced by thee,
+
+    Its captives from their chains set free;
+
+    And thou, amid thy ransomed train,
+
+    At God's right hand dost victor reign.
+
+
+    Let mercy sweet with thee prevail,
+
+    To cure the wounds we now bewail;
+
+    Oh, bless us with thy holy sight,
+
+    And fill us with eternal light.
+
+
+    Our guide, our way to heavenly rest,
+
+    Be thou the aim of every breast;
+
+    Be thou the soother of our tears,
+
+    Our sweet reward above the spheres. Amen.
+status:
+  la: verified
+  en: verified

src/data/propers/common/matins-hymn-corpus-christi.yml

@@ -0,0 +1,183 @@
+# Corpus Christi's own Matins hymn ("Sacris solémniis"), St. Thomas
+# Aquinas's own composition for this feast. Live-verified against
+# Divinum Officium (Monastic Tridentinum 1617), Matins live query,
+# 2026-06-04 (Corpus Christi itself). Self-contained — its own final
+# stanza ("Te, trina Déitas...") is the hymn's natural theological
+# close, not a separate swappable doxology.
+#
+# Closes the same real mechanism gap already fixed for Ascension/
+# Pentecost (`corpus-christi` is a temporal-feast id, not a saint
+# record, so `resolveOfficeWinner`'s octave-synthesis needed the same
+# fix already in place — see hours/resolve-common.ts's
+# `ALWAYS_OVERRIDE_TEMPORAL_IDS`).
+id: matins-hymn-corpus-christi
+text:
+  la: >-
+    Sacris solémniis juncta sint gáudia,
+
+    Et ex præcórdiis sonent præcónia;
+
+    Recédant vétera, nova sint ómnia,
+
+    Corda, voces, et ópera.
+
+
+    Noctis recólitur cœna novíssima,
+
+    Qua Christus créditur agnum et ázyma
+
+    Dedísse frátribus, juxta legítima
+
+    Priscis indúlta pátribus.
+
+
+    Post agnum týpicum, explétis épulis,
+
+    Corpus Domínicum datum discípulis,
+
+    Sic totum ómnibus, quod totum síngulis,
+
+    Ejus fatémur mánibus.
+
+
+    Dedit fragílibus córporis férculum,
+
+    Dedit et trístibus sánguinis póculum,
+
+    Dicens: Accípite quod trado vásculum;
+
+    Omnes ex eo bíbite.
+
+
+    Sic sacrifícium istud instítuit,
+
+    Cujus offícium commítti vóluit
+
+    Solis presbýteris, quibus sic cóngruit,
+
+    Ut sumant, et dent céteris.
+
+
+    Panis angélicus fit panis hóminum;
+
+    Dat panis cǽlicus figúris términum;
+
+    O res mirábilis: mandúcat Dóminum
+
+    Pauper, servus et húmilis.
+
+
+    Te, trina Déitas únaque, póscimus;
+
+    Sic nos tu vísita, sicut te cólimus:
+
+    Per tuas sémitas duc nos quo téndimus,
+
+    Ad lucem quam inhábitas. Amen.
+  en: >-
+    At this our solemn feast,
+
+    Let holy joys abound,
+
+    And from the inmost breast
+
+    Let songs of praise resound;
+
+    Let ancient rites depart,
+
+    And all be new around,
+
+    In ev'ry act and voice and heart.
+
+
+    Remember we that eve,
+
+    When, the last supper spread,
+
+    Christ, as we all believe,
+
+    The lamb, with leavenless bread,
+
+    Among his brethren shared,
+
+    And thus the law obeyed,
+
+    Of old unto their sires declared.
+
+
+    The typic lamb consumed,
+
+    The legal feast complete,
+
+    The Lord unto the twelve
+
+    His body gave to eat;
+
+    The whole to all, no less
+
+    The whole to each, did mete
+
+    With his own hands, as we confess.
+
+
+    He gave them, weak and frail,
+
+    His flesh, their food to be;
+
+    On them, downcast and sad,
+
+    His blood bestowèd he:
+
+    And thus to them he spake,
+
+    "Receive this cup from me,
+
+    And all of you of this partake."
+
+
+    So he this sacrifice
+
+    To institute did will,
+
+    And charged his priests alone
+
+    That office to fulfil:
+
+    In them he did confide:
+
+    To whom pertaineth still
+
+    To take, and to the rest divide.
+
+
+    Thus angels' bread is made
+
+    The bread of man today:
+
+    The living bread from heaven
+
+    With figures doth away:
+
+    O wondrous gift indeed!
+
+    The poor and lowly may
+
+    Upon their Lord and Master feed.
+
+
+    O Triune Deity,
+
+    To thee we meekly pray,
+
+    So mayst thou visit us,
+
+    As we our homage pay;
+
+    And in thy footsteps bright
+
+    Conduct us on our way
+
+    To where thou dwell'st in cloudless light. Amen.
+status:
+  la: verified
+  en: verified

src/data/propers/common/matins-hymn-pentecost-sunday.yml

@@ -0,0 +1,182 @@
+# Pentecost's own Matins hymn ("Jam Christus astra ascénderat"). Live-
+# verified against Divinum Officium (Monastic Tridentinum 1617), Matins
+# live query, 2026-05-24 (Pentecost Sunday itself). Self-contained with
+# its own closing doxology baked in ("Glória Patri Dómino, Natóque, qui a
+# mórtuis Surréxit, ac Paráclito..." — the source tags this "Doxology:
+# PentT", byte-identical to the already-existing `hymn-doxology-pent.yml`
+# used elsewhere, but baked directly into the body here since this hour's
+# per-feast/octave hymn tiers never run the doxology-split/append
+# mechanism — see matins-hymn-ascension.yml's own header for the
+# identical reasoning).
+#
+# Closes the same real mechanism gap already fixed for Ascension
+# (`pentecost-sunday` is a temporal-feast id, not a saint record, so
+# `resolveOfficeWinner`'s octave-synthesis needed the same fix — see
+# hours/resolve-common.ts's `ALWAYS_OVERRIDE_TEMPORAL_IDS`). Per direct
+# instruction (2026-09-04): Ascension and Pentecost are core content, not
+# to be left half-fixed.
+id: matins-hymn-pentecost-sunday
+text:
+  la: >-
+    Jam Christus astra ascénderat,
+
+    Revérsus unde vénerat,
+
+    Promíssum Patris múnere,
+
+    Sanctum datúrus Spíritum.
+
+
+    Solémnis urgébat dies,
+
+    Quo mýstico septémplici
+
+    Orbis volútus sépties,
+
+    Signat beáta témpora.
+
+
+    Cum lucis hora tértia
+
+    Repénte mundus íntonat,
+
+    Orántibus Apóstolis
+
+    Deum venísse núntiat.
+
+
+    De Patris ergo lúmine
+
+    Decórus ignis almus est,
+
+    Qui fida Christi péctora
+
+    Calóre Verbi cómpleat.
+
+
+    Impléta gaudent víscera,
+
+    Affláta Sancto Spíritu,
+
+    Voces divérsas íntonant,
+
+    Fantur Dei magnália.
+
+
+    Ex omni gente cógniti,
+
+    Græcis, Latínis, Bárbaris,
+
+    Cunctísque admirántibus,
+
+    Linguis loquúntur ómnium.
+
+
+    Judǽa tunc incrédula,
+
+    Vesána torvo spíritu,
+
+    Ructáre musti crápulam,
+
+    Alúmnos Christi cóncrepat.
+
+
+    Sed signis et virtútibus
+
+    Occúrrit, et docet Petrus,
+
+    Falsa profári pérfidos,
+
+    Joéle teste cómprobans.
+
+
+    Glória Patri Dómino,
+
+    Natóque, qui a mórtuis
+
+    Surréxit, ac Paráclito,
+
+    In sæculórum sǽcula. Amen.
+  en: >-
+    Now Christ, ascending whence he came,
+
+    Had mounted o'er the starry frame,
+
+    The Holy Ghost on man below,
+
+    The Father's promise, to bestow.
+
+
+    The solemn time was drawing nigh,
+
+    Replete with heav'nly mystery,
+
+    On seven days' sevenfold circles borne,
+
+    That first and blessèd Whitsun-morn.
+
+
+    When the third hour shone all around,
+
+    There came a rushing mighty sound,
+
+    And told the Apostles, while in prayer,
+
+    That, as was promised, God was there.
+
+
+    Forth from the Father's light it came,
+
+    That beautiful and kindly flame:
+
+    To fill with fervour of his word
+
+    The spirits faithful to their Lord.
+
+
+    With joy the Apostles' breasts are fired,
+
+    By God the Holy Ghost inspired:
+
+    And straight, in diverse kinds of speech,
+
+    The wondrous works of God they preach.
+
+
+    To men of every race they speak,
+
+    Alike barbarian, Roman, Greek:
+
+    From the same lips, with awe and fear,
+
+    All men their native accents hear.
+
+
+    But Juda's sons, e'en faithless yet,
+
+    With mad infuriate rage beset,
+
+    To mock Christ's followers combine,
+
+    As drunken all with new-made wine.
+
+
+    When lo! with signs and mighty deeds,
+
+    Stands Peter in the midst, and pleads;
+
+    Confounding their malignant lie
+
+    By Joel's ancient prophecy.
+
+
+    To God the Father let us sing,
+
+    To God the Son, our risen King,
+
+    And equally let us adore
+
+    The Spirit, God forevermore. Amen.
+status:
+  la: verified
+  en: verified

src/data/propers/common/matins-hymn-sacred-heart.yml

@@ -0,0 +1,125 @@
+# The Sacred Heart's own Matins hymn ("Auctor beáte sǽculi"). Live-
+# verified against Divinum Officium (Divino Afflatu - 1954, 2026-06-12,
+# the Sacred Heart itself) — not the Monastic Tridentinum 1617 track,
+# which doesn't observe this feast on the same date at all (live-
+# checked: shows St. Barnabas instead, unaffected). This project's own
+# rubric/precedence track is Divino Afflatu anyway (see the repo's
+# CLAUDE.md), so this is a real, consistent source choice, not a
+# deviation. Self-contained — its own final stanza is the hymn's natural
+# theological close, not a separate swappable doxology.
+#
+# Closes the same real mechanism gap already fixed for Ascension/
+# Pentecost/Corpus Christi (`sacred-heart` is a temporal-feast id, not a
+# saint record — see hours/resolve-common.ts's
+# `ALWAYS_OVERRIDE_TEMPORAL_IDS`).
+id: matins-hymn-sacred-heart
+text:
+  la: >-
+    Auctor beáte sǽculi,
+
+    Christe, Redémptor ómnium,
+
+    Lumen Patris de lúmine,
+
+    Deúsque verus de Deo.
+
+
+    Amor coégit te tuus
+
+    Mortále corpus súmere,
+
+    Ut novus Adam rédderes,
+
+    Quod vetus ille abstúlerat.
+
+
+    Ille amor, almus ártifex
+
+    Terræ marísque, et síderum,
+
+    Erráta patrum míserans,
+
+    Et nostra rumpens víncula.
+
+
+    Non Corde discédat tuo
+
+    Vis illa amóris íncliti:
+
+    Hoc fonte gentes háuriant
+
+    Remissiónis grátiam.
+
+
+    Percússum ad hoc est láncea,
+
+    Passúmque ad hoc est vúlnera:
+
+    Ut nos laváret sórdibus,
+
+    Unda fluénte, et sánguine.
+
+
+    Jesu, tibi sit glória,
+
+    Qui Corde fundis grátiam,
+
+    Cum Patre, et almo Spíritu,
+
+    In sempitérna sǽcula. Amen.
+  en: >-
+    O Christ, the world's Creator bright,
+
+    Who didst mankind from sin redeem,
+
+    Light from the Father's glorious light,
+
+    True God of God, in bliss supreme.
+
+
+    Thy love compelled thee to assume
+
+    A mortal body, man to save;
+
+    Reversing the old Adam's doom;
+
+    Our ransom the new Adam gave.
+
+
+    That love which gloriously framed all
+
+    The earth, the stars, and wondrous sea
+
+    Took pity on our parents' fall,
+
+    Broke all our bonds and set us free.
+
+
+    O Saviour, let thy potent love
+
+    Flow ever from thy bounteous heart;
+
+    To nations that pure fount above
+
+    The grace of pardon will impart.
+
+
+    His heart for this was opened wide,
+
+    And wounded by the soldier's spear,
+
+    That freely from his sacred side
+
+    Might flow the streams our souls to clear.
+
+
+    Glory to Father and to Son,
+
+    And to the Holy Ghost the same,
+
+    To whom all power, when time is done,
+
+    And endless rule, in endless fame. Amen.
+status:
+  la: verified
+  en: verified

src/data/propers/common/matins-hymn-trinity-sunday.yml

@@ -0,0 +1,67 @@
+# Trinity Sunday's own Matins hymn ("Summæ Deus cleméntiæ") — shares its
+# opening stanza with the plain ferial Saturday hymn
+# (matins-hymn-ferial-saturday.yml's "Summæ Deus cleméntiæ, Mundíque
+# Factor máchinæ..."), but diverges completely from its second stanza
+# onward and is shorter overall (2 body stanzas + its own doxology,
+# not 4 + the shared weekday doxology) — a genuinely different hymn, not
+# a mislabeled duplicate. Live-verified against Divinum Officium
+# (Monastic Tridentinum 1617), Matins live query, 2026-05-31 (Trinity
+# Sunday itself). Self-contained — its own final stanza is a fixed,
+# unique doxology, not the shared weekday one.
+id: matins-hymn-trinity-sunday
+text:
+  la: >-
+    Summæ Deus cleméntiæ,
+
+    Mundíque Factor máchinæ,
+
+    Unus potentiáliter,
+
+    Trinúsque personáliter.
+
+
+    Da déxteram surgéntibus,
+
+    Exsúrgat ut mens sóbria,
+
+    Flagrans et in laudem Dei,
+
+    Grates repéndet débitas.
+
+
+    Glória Patri Dómino,
+
+    Glória Unigénito,
+
+    Una cum Sancto Spíritu,
+
+    In sempitérna sǽcula. Amen.
+  en: >-
+    O God, by whose command is swayed
+
+    This ordered world which thou hast made;
+
+    Parent of heavenly clemency,
+
+    In nature One, in persons Three;
+
+
+    Assist us while our minds we raise,
+
+    Inflamed with thy immortal praise;
+
+    That with our sober thoughts, we may
+
+    Forever our thanksgiving pay.
+
+
+    May age by age thy wonders tell,
+
+    Eternal praise thy works reveal,
+
+    And sing with the celestial host
+
+    The Father, Son, and Holy Ghost. 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
+# Psalterium/Special/Major Special.txt). Live-verified 2026-09-04 against
-# TODO.md) — read directly from source.
+# 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
+  la: verified
-  en: draft
+  en: verified

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

@@ -0,0 +1,98 @@
+# The Ascension's own Vespers hymn ("Jesu nostra redémptio") — identical
+# text to Matins' own (matins-hymn-ascension.yml) and Lauds' own
+# (lauds-hymn-ascension.yml). Live-verified against Divinum Officium
+# (Monastic Tridentinum 1617), Vespers live query, 2026-05-14 (Ascension
+# Day itself).
+id: vespers-hymn-ascension
+text:
+  la: >-
+    Jesu nostra redémptio,
+
+    Amor et desidérium,
+
+    Deus Creátor ómnium,
+
+    Homo in fine témporum:
+
+
+    Quæ te vicit cleméntia,
+
+    Ut ferres nostra crímina,
+
+    Crudélem mortem pátiens,
+
+    Ut nos a morte tólleres!
+
+
+    Inférni claustra pénetrans,
+
+    Tuos captívos rédimens,
+
+    Victor triúmpho nóbili
+
+    Ad dextram Patris résidens.
+
+
+    Ipsa te cogat píetas,
+
+    Ut mala nostra súperes
+
+    Parcéndo, et voti cómpotes
+
+    Nos tuo vultu sáties.
+
+
+    Tu esto nostrum gáudium,
+
+    Qui es futúrus prǽmium,
+
+    Sit nostra in te glória,
+
+    Per cuncta semper sǽcula. Amen.
+  en: >-
+    Hail, thou who man's Redeemer art,
+
+    Jesu, the joy of every heart;
+
+    Great Maker of the world's wide frame,
+
+    And purest love's delight and flame:
+
+
+    What nameless mercy thee o'ercame,
+
+    To bear our load of sin and shame?
+
+    For guiltless, thou thy life didst give,
+
+    That sinful erring man might live.
+
+
+    The realms of woe are forced by thee,
+
+    Its captives from their chains set free;
+
+    And thou, amid thy ransomed train,
+
+    At God's right hand dost victor reign.
+
+
+    Let mercy sweet with thee prevail,
+
+    To cure the wounds we now bewail;
+
+    Oh, bless us with thy holy sight,
+
+    And fill us with eternal light.
+
+
+    Our guide, our way to heavenly rest,
+
+    Be thou the aim of every breast;
+
+    Be thou the soother of our tears,
+
+    Our sweet reward above the spheres. Amen.
+status:
+  la: verified
+  en: verified

src/data/propers/common/vespers-hymn-corpus-christi.yml

@@ -0,0 +1,169 @@
+# Corpus Christi's own Vespers hymn ("Pange, lingua, gloriósi Córporis
+# mystérium") — St. Thomas Aquinas's own Eucharistic hymn, whose final 2
+# stanzas ("Tantum ergo Sacraméntum..." — sung genuflecting per the
+# source's own rubric, not modeled here) are the separately-famous
+# "Tantum Ergo" sung constantly at Benediction. Distinct from Matins'
+# own ("Sacris solémniis") and Lauds' own ("Verbum supérnum pródiens").
+# Live-verified against Divinum Officium (Monastic Tridentinum 1617),
+# Vespers live query, 2026-06-04 (Corpus Christi itself). Self-contained
+# — its own final stanza is the hymn's natural theological close, not a
+# separate swappable doxology.
+id: vespers-hymn-corpus-christi
+text:
+  la: >-
+    Pange, lingua, gloriósi
+
+    Córporis mystérium,
+
+    Sanguinísque pretiósi,
+
+    Quem in mundi prétium
+
+    Fructus ventris generósi
+
+    Rex effúdit géntium.
+
+
+    Nobis datus, nobis natus
+
+    Ex intácta Vírgine,
+
+    Et in mundo conversátus,
+
+    Sparso verbi sémine,
+
+    Sui moras incolátus
+
+    Miro clausit órdine.
+
+
+    In suprémæ nocte cenæ
+
+    Recúmbens cum frátribus,
+
+    Observáta lege plene
+
+    Cibis in legálibus,
+
+    Cibum turbæ duodénæ
+
+    Se dat suis mánibus.
+
+
+    Verbum caro, panem verum
+
+    Verbo carnem éfficit;
+
+    Fitque sanguis Christi merum:
+
+    Et si sensus déficit,
+
+    Ad firmándum cor sincérum
+
+    Sola fides súfficit.
+
+
+    Tantum ergo Sacraméntum
+
+    Venerémur cérnui:
+
+    Et antíquum documéntum
+
+    Novo cedat rítui:
+
+    Præstet fides suppleméntum
+
+    Sénsuum deféctui.
+
+
+    Genitóri, Genitóque
+
+    Laus et jubilátio,
+
+    Salus, honor, virtus quoque
+
+    Sit et benedíctio:
+
+    Procedénti ab utróque
+
+    Compar sit laudátio. Amen.
+  en: >-
+    Sing, my tongue, the Saviour's glory,
+
+    Of his flesh the mystery sing;
+
+    Of the blood, all price exceeding,
+
+    Shed by our immortal King,
+
+    Destined, for the world's redemption,
+
+    From a noble womb to spring.
+
+
+    Of a pure and spotless Virgin
+
+    Born for us on earth below,
+
+    He, as man, with man conversing,
+
+    Stayed, the seeds of truth to sow;
+
+    Then he closed in solemn order
+
+    Wondrously his life of woe.
+
+
+    On the night of that last supper
+
+    Seated with his chosen band,
+
+    He, the paschal victim eating,
+
+    First fulfills the law's command:
+
+    Then as food to all his brethren
+
+    Gives himself with his own hand.
+
+
+    Word made flesh, the bread of nature
+
+    By his word to flesh he turns;
+
+    Wine into his blood he changes:
+
+    What though sense no change discerns?
+
+    Only be the heart in earnest,
+
+    Faith her lesson quickly learns.
+
+
+    Down in adoration falling,
+
+    Lo! the sacred Host we hail;
+
+    Lo! o'er ancient forms departing,
+
+    Newer rites of grace prevail;
+
+    Faith for all defects supplying,
+
+    Where the feeble senses fail.
+
+
+    To the everlasting Father,
+
+    And the Son who reigns on high,
+
+    With the Holy Ghost proceeding
+
+    Forth from each eternally,
+
+    Be salvation, honour, blessing,
+
+    Might, and endless majesty. Amen.
+status:
+  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
+  la: verified
-  en: draft
+  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
+# replacement of stanza 4 — applied by hand here. Live-verified 2026-09-04
-# (see TODO.md). English has no separate Monastic variant in the source.
+# 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
+  la: verified
-  en: draft
+  en: verified

src/data/propers/common/vespers-hymn-pentecost-sunday.yml

@@ -0,0 +1,137 @@
+# Pentecost's own Vespers hymn ("Veni Creátor Spíritus") — the well-known
+# hymn, distinct from Matins' own ("Jam Christus astra ascénderat") and
+# Lauds' own ("Beáta nobis gáudia"). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Vespers live query, 2026-05-24
+# (Pentecost Sunday itself). The source's own rubric ("Prima stropha
+# hymni sequentis dicitur flexibus genibus" — the first verse is said
+# genuflecting) isn't modeled by this app's own rendering, same as other
+# performance-rubric notes elsewhere in this store.
+id: vespers-hymn-pentecost-sunday
+text:
+  la: >-
+    Veni Creátor Spíritus,
+
+    Mentes tuórum vísita,
+
+    Imple supérna grátia,
+
+    Quæ tu creásti péctora.
+
+
+    Qui Paráclitus díceris,
+
+    Donum Dei altíssimi,
+
+    Fons vivus, ignis, cáritas,
+
+    Et spiritális únctio.
+
+
+    Tu septifórmis múnere,
+
+    Dextræ Dei tu dígitus,
+
+    Tu rite promíssum Patris,
+
+    Sermóne ditans gúttura.
+
+
+    Accénde lumen sénsibus:
+
+    Infúnde amórem córdibus:
+
+    Infírma nostri córporis
+
+    Virtúte firmans pérpeti.
+
+
+    Hostem repéllas lóngius,
+
+    Pacémque dones prótinus:
+
+    Ductóre sic te prǽvio
+
+    Vitémus omne nóxium.
+
+
+    Per te sciámus da Patrem,
+
+    Noscámus atque Fílium,
+
+    Te utriúsque Spíritum
+
+    Credámus omni témpore.
+
+
+    Glória Patri Dómino,
+
+    Natóque, qui a mórtuis
+
+    Surréxit, ac Paráclito,
+
+    In sæculórum sǽcula. Amen.
+  en: >-
+    Creator Spirit, all Divine,
+
+    Come, visit every soul of Thine,
+
+    And fill with Thy celestial flame
+
+    The hearts which Thou Thyself didst frame.
+
+
+    O gift of God, Thine is the sweet
+
+    Consoling name of Paraclete
+
+    And spring of life and fire and love
+
+    And unction flowing from above.
+
+
+    The mystic sevenfold gifts are Thine,
+
+    Finger of God's right hand divine;
+
+    The Father's promise sent to teach
+
+    The tongue a rich and heavenly speech.
+
+
+    Kindle with fire brought from above
+
+    Each sense, and fill our hearts with love;
+
+    And grant our flesh, so weak and frail,
+
+    The strength of Thine which cannot fail.
+
+
+    Drive far away our deadly foe,
+
+    And grant us Thy true peace to know;
+
+    So we, led by Thy guidance still,
+
+    May safely pass through every ill.
+
+
+    To us, through Thee, the grace be shown
+
+    To know the Father and the Son;
+
+    And Spirit of Them both, may we
+
+    Forever rest our faith in Thee.
+
+
+    To Sire and Son be praises meet,
+
+    And to the Holy Paraclete;
+
+    And may Christ send us from above
+
+    That Holy Spirit's gift of love. Amen.
+status:
+  la: verified
+  en: verified

src/data/propers/common/vespers-hymn-sacred-heart.yml

@@ -0,0 +1,123 @@
+# The Sacred Heart's own Vespers hymn ("En, ut supérba críminum") —
+# distinct from Matins' own ("Auctor beáte sǽculi") and Lauds' own
+# ("Cor, arca legem cóntinens"). Live-verified against Divinum Officium
+# (Divino Afflatu - 1954), Vespers live query, 2026-06-12 (the Sacred
+# Heart itself) — see matins-hymn-sacred-heart.yml's own header on why
+# this track. Self-contained — its own final stanza is the hymn's
+# natural theological close, not a separate swappable doxology.
+#
+# This day's own Vespers genuinely has no responsory in the source at
+# all (straight from chapter to hymn), same as its own Lauds — see
+# hours/vespers.ts's own resolveOffice, which omits the responsory part
+# entirely rather than rendering an empty one.
+id: vespers-hymn-sacred-heart
+text:
+  la: >-
+    En, ut supérba críminum
+
+    Et sæva nostrórum cohors
+
+    Cor sauciávit ínnocens
+
+    Meréntis haud tale Dei!
+
+
+    Vibrántis hastam mílitis
+
+    Peccáta nostra dírigunt,
+
+    Ferrúmque diræ cúspidis
+
+    Mortále crimen ácuit.
+
+
+    Ex Corde scisso Ecclésia,
+
+    Christo jugáta, náscitur:
+
+    Hoc óstium arcæ in látere est
+
+    Genti ad salútem pósitum.
+
+
+    Ex hoc perénnis grátia,
+
+    Ceu septifórmis flúvius,
+
+    Stolas ut illic sórdidas
+
+    Lavémus Agni in sánguine.
+
+
+    Turpe est redíre ad crímina,
+
+    Quæ Cor beátum lácerent:
+
+    Sed æmulémur córdibus
+
+    Flammas amóris índices.
+
+
+    Jesu, tibi sit glória,
+
+    Qui Corde fundis grátiam,
+
+    Cum Patre, et almo Spíritu,
+
+    In sempitérna sǽcula. Amen.
+  en: >-
+    Lo, how the savage crew
+
+    Of our proud sins hath rent
+
+    The heart of our all-gracious God,
+
+    That heart so innocent.
+
+
+    The soldier's quivering lance
+
+    Our guilt it was that drave,
+
+    Our wicked deeds that to its point
+
+    Such cruel sharpness gave.
+
+
+    O wounded heart, whence sprang
+
+    The Church, the Saviour's bride;
+
+    Thou door of our salvation's ark
+
+    Set in its mystic side.
+
+
+    Thou holy fount, whence flows
+
+    The sacred sevenfold flood,
+
+    Where we our filthy robes may cleanse
+
+    In the Lamb's saving blood:
+
+
+    By sorrowful relapse,
+
+    thee will we rend no more;
+
+    But like the flames, those types of love,
+
+    Strive heavenward to soar.
+
+
+    Father and Son supreme
+
+    And Spirit, hear our cry;
+
+    Whose is the kingdom, praise and power,
+
+    Through all eternity. Amen.
+status:
+  la: verified
+  en: verified

src/data/propers/common/vespers-hymn-trinity-sunday.yml

@@ -0,0 +1,61 @@
+# Trinity Sunday's own Vespers hymn ("O lux beáta Trínitas") — identical
+# text to Lauds' own (lauds-hymn-trinity-sunday.yml). Live-verified
+# against Divinum Officium (Monastic Tridentinum 1617), Vespers live
+# query, 2026-05-31 (Trinity Sunday itself).
+id: vespers-hymn-trinity-sunday
+text:
+  la: >-
+    O lux beáta Trínitas,
+
+    Et principális Únitas,
+
+    Jam sol recédit ígneus,
+
+    Infúnde lumen córdibus.
+
+
+    Te mane laudum cármine,
+
+    Te deprecémur véspere:
+
+    Te nostra supplex glória
+
+    Per cuncta laudet sǽcula.
+
+
+    Deo Patri sit glória,
+
+    Ejúsque soli Fílio,
+
+    Cum Spíritu Paráclito,
+
+    Et nunc, et in perpétuum. Amen.
+  en: >-
+    O Trinity of blessed Light,
+
+    O Unity of sovereign might,
+
+    as now the fiery sun departs,
+
+    shed Thou Thy beams within our hearts.
+
+
+    To Thee our morning song of praise,
+
+    to Thee our evening prayer we raise;
+
+    Thee may our glory evermore
+
+    in lowly reverence adore.
+
+
+    All laud to God the Father be;
+
+    all praise, Eternal Son, to Thee;
+
+    all glory, as is ever meet,
+
+    to God the Holy Paraclete. Amen.
+status:
+  la: verified
+  en: verified

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

@@ -0,0 +1,24 @@
+# The Ascension's own Vespers responsory ("Ascéndens Christus in
+# altum") — distinct from Lauds' own ("Ascéndit Deus in jubilatióne",
+# see lauds-responsory-ascension.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Vespers live query, 2026-05-14
+# (Ascension Day itself).
+id: vespers-responsory-ascension
+text:
+  la: |
+    R.br. Ascéndens Christus in altum, * Allelúja, allelúja.
+    R. Ascéndens Christus in altum, * Allelúja, allelúja.
+    V. Captívam duxit captivitátem.
+    R. Allelúja, allelúja.
+    V. Glória Patri, et Fílio, * et Spirítui Sancto.
+    R. Ascéndens Christus in altum, * Allelúja, allelúja.
+  en: |
+    R.br. When Christ ascended up on high. * Alleluia, alleluia.
+    R. When Christ ascended up on high. * Alleluia, alleluia.
+    V. He led captivity captive.
+    R. Alleluia, alleluia.
+    V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
+    R. When Christ ascended up on high. * Alleluia, alleluia.
+status:
+  la: verified
+  en: verified

src/data/propers/common/vespers-responsory-corpus-christi.yml

@@ -0,0 +1,24 @@
+# Corpus Christi's own Vespers responsory ("Cibávit illos ex ádipe
+# fruménti") — distinct from Lauds' own ("Panem cæli dedit eis", see
+# lauds-responsory-corpus-christi.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Vespers live query, 2026-06-04
+# (Corpus Christi itself).
+id: vespers-responsory-corpus-christi
+text:
+  la: |
+    R.br. Cibávit illos ex ádipe fruménti, * Allelúja, allelúja.
+    R. Cibávit illos ex ádipe fruménti, * Allelúja, allelúja.
+    V. Et de petra, melle saturávit eos.
+    R. Allelúja, allelúja.
+    V. Glória Patri, et Fílio, * et Spirítui Sancto.
+    R. Cibávit illos ex ádipe fruménti, * Allelúja, allelúja.
+  en: |
+    R.br. He fed them with the finest of the wheat. * Alleluia, Alleluia.
+    R. He fed them with the finest of the wheat. * Alleluia, Alleluia.
+    V. And with honey out of the rock did He satisfy them.
+    R. Alleluia, Alleluia.
+    V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
+    R. He fed them with the finest of the wheat. * Alleluia, Alleluia.
+status:
+  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
+# Vespera]", Psalterium/Special/Major Special.txt). Live-verified
-# live-query-verified (see TODO.md) — read directly from source.
+# 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
+  la: verified
-  en: draft
+  en: verified

src/data/propers/common/vespers-responsory-pentecost-sunday.yml

@@ -0,0 +1,24 @@
+# Pentecost's own Vespers responsory ("Spíritus Paráclitus") — distinct
+# from Lauds' own ("Spíritus Dómini replévit orbem terrárum", see
+# lauds-responsory-pentecost-sunday.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Vespers live query, 2026-05-24
+# (Pentecost Sunday itself).
+id: vespers-responsory-pentecost-sunday
+text:
+  la: |
+    R.br. Spíritus Paráclitus, * Allelúja, allelúja.
+    R. Spíritus Paráclitus, * Allelúja, allelúja.
+    V. Docébit vos ómnia.
+    R. Allelúja, allelúja.
+    V. Glória Patri, et Fílio, * et Spirítui Sancto.
+    R. Spíritus Paráclitus, * Allelúja, allelúja.
+  en: |
+    R.br. The Comforter, Which is the Holy Ghost. * Alleluia, Alleluia.
+    R. The Comforter, Which is the Holy Ghost. * Alleluia, Alleluia.
+    V. He shall teach you all things.
+    R. Alleluia, alleluia.
+    V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
+    R. The Comforter, Which is the Holy Ghost. * Alleluia, Alleluia.
+status:
+  la: verified
+  en: verified

src/data/propers/common/vespers-responsory-trinity-sunday.yml

@@ -0,0 +1,25 @@
+# Trinity Sunday's own Vespers responsory ("Benedicámus Patrem et
+# Fílium cum Sancto Spíritu") — distinct from Lauds' own ("Benedíctus
+# es, Dómine, in firmaménto cæli", see
+# lauds-responsory-trinity-sunday.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Vespers live query, 2026-05-31
+# (Trinity Sunday itself).
+id: vespers-responsory-trinity-sunday
+text:
+  la: |
+    R.br. Benedicámus Patrem et Fílium * Cum Sancto Spíritu.
+    R. Benedicámus Patrem et Fílium * Cum Sancto Spíritu.
+    V. Laudémus et superexaltémus eum in sǽcula.
+    R. Cum Sancto Spíritu.
+    V. Glória Patri, et Fílio, * et Spirítui Sancto.
+    R. Benedicámus Patrem et Fílium * Cum Sancto Spíritu.
+  en: |
+    R.br. Bless we the Father, and the Son, * And the Holy Ghost.
+    R. Bless we the Father, and the Son, * And the Holy Ghost.
+    V. Let us praise and exalt Him above all for ever.
+    R. And the Holy Ghost.
+    V. Glory be to the Father, and to the Son, * and to the Holy Ghost.
+    R. Bless we the Father, and the Son, * And the Holy Ghost.
+status:
+  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-ascension.yml

@@ -0,0 +1,11 @@
+# The Ascension's own versicle — identical at both Vespers and Lauds
+# (see lauds-versicle-ascension.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Vespers live query, 2026-05-14
+# (Ascension Day itself).
+id: vespers-versicle-ascension
+text:
+  la: "V. Dóminus in cælo, allelúja.\nR. Parávit sedem suam, allelúja."
+  en: "V. The Lord in heaven, alleluia.\nR. Hath prepared his throne, alleluia."
+status:
+  la: verified
+  en: verified

src/data/propers/common/vespers-versicle-corpus-christi.yml

@@ -0,0 +1,11 @@
+# Corpus Christi's own Vespers versicle — distinct from Lauds' own
+# ("Pósuit fines tuos pacem", see lauds-versicle-corpus-christi.yml).
+# Live-verified against Divinum Officium (Monastic Tridentinum 1617),
+# Vespers live query, 2026-06-04 (Corpus Christi itself).
+id: vespers-versicle-corpus-christi
+text:
+  la: "V. Panem de cælo præstitísti eis, allelúja.\nR. Omne delectaméntum in se habéntem, allelúja."
+  en: "V. Thou didst send them from heaven, alleluia.\nR. Bread able to content every man's delight, alleluia."
+status:
+  la: verified
+  en: verified

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
+# lauds-versicle-lent.yml). Live-verified 2026-09-04 against a plain
-# directly from source.
+# 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
+  la: verified
-  en: draft
+  en: verified

src/data/propers/common/vespers-versicle-pentecost-sunday.yml

@@ -0,0 +1,12 @@
+# Pentecost's own Vespers versicle — distinct from Lauds' own
+# ("Repléti sunt omnes Spíritu Sancto", see
+# lauds-versicle-pentecost-sunday.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Vespers live query, 2026-05-24
+# (Pentecost Sunday itself).
+id: vespers-versicle-pentecost-sunday
+text:
+  la: "V. Loquebántur váriis linguis Apóstoli, allelúja.\nR. Magnália Dei, allelúja."
+  en: "V. The Apostles spoke in diverse tongues, alleluia.\nR. The wonderful works of God, alleluia."
+status:
+  la: verified
+  en: verified

src/data/propers/common/vespers-versicle-sacred-heart.yml

@@ -0,0 +1,11 @@
+# The Sacred Heart's own versicle — identical at both Vespers and Lauds
+# (see lauds-versicle-sacred-heart.yml). Live-verified against Divinum
+# Officium (Divino Afflatu - 1954), Vespers live query, 2026-06-12 (the
+# Sacred Heart itself).
+id: vespers-versicle-sacred-heart
+text:
+  la: "V. Hauriétis aquas in gáudio.\nR. De fóntibus Salvatóris."
+  en: "V. With joy shall ye draw water.\nR. Out of the fountains of the Saviour."
+status:
+  la: verified
+  en: verified

src/data/propers/common/vespers-versicle-trinity-sunday.yml

@@ -0,0 +1,12 @@
+# Trinity Sunday's own Vespers versicle — distinct from Lauds' own
+# ("Benedicámus Patrem et Fílium cum Sancto Spíritu", see
+# lauds-versicle-trinity-sunday.yml). Live-verified against Divinum
+# Officium (Monastic Tridentinum 1617), Vespers live query, 2026-05-31
+# (Trinity Sunday itself).
+id: vespers-versicle-trinity-sunday
+text:
+  la: "V. Benedíctus es, Dómine, in firmaménto cæli.\nR. Et laudábilis et gloriósus in sǽcula."
+  en: "V. Blessed art Thou, O Lord, in the firmament of heaven.\nR. And to be praised and glorified for ever."
+status:
+  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
+# incipit ("Et réliqua") in this saint's own file, so the homily
-# the pre-1955 pass's convention of not transcribing bare incipits —
+# portion (combined with Lectio10-12 as one continuous excerpt of St.
-# only the homily portion is authored (not marked isGospel), combined
+# Bernard's own sermon on St. Benedict) was originally authored alone.
-# with Lectio10-12 as one continuous excerpt of St. Bernard's own
+#
-# sermon on St. Benedict. No responsory given for either reading.
+# 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),
+# ("Et réliqua"), so only the homily was originally authored (not marked
-# St. Ambrose's homily (Lectio7's homily + Lectio8-9 combined).
+# 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),
+# ("Et réliqua"), so only the homily was originally authored (not marked
-# St. Bernard of Clairvaux's homily (Lectio7's homily + Lectio8-9
+# isGospel), St. Bernard of Clairvaux's homily (Lectio7's homily +
-# combined).
+# 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
+# so only the homily portion was originally authored (not marked
-# incipits — only the homily portion is 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
+# incipit ("Et réliqua") with no full pericope text given, so only the
-# pre-1955 pass's convention of not transcribing bare incipits — only
+# homily portion was originally authored (not marked isGospel), combined
-# the homily portion is authored (not marked isGospel), combined with
+# with Lectio8-9 as one continuous excerpt of Pope St. Leo's sermon.
-# Lectio8-9 as one continuous excerpt of Pope St. Leo's sermon. No
+#
-# responsory given for either.
+# 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
+# immaculate-heart-of-mary.yml). Nocturn 3: Lectio7-9, St. Ambrose's
-# "Et réliqua"/"And so on" with no full pericope given — per the
+# homily on the Circumcision itself.
-# bare-incipit convention, only the homily (Lectio7-9, St. Ambrose) is
+#
-# authored, isGospel: false, no citation field.
+# 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
+# incipit ("Et réliqua") with no full pericope text given, so only the
-# the pre-1955 pass's convention of not transcribing bare incipits —
+# homily portion was originally authored (not marked isGospel), combined
-# only the homily portion is 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
+# incipit ("Et réliqua") with no full pericope text given in this
-# the pre-1955 pass's convention of not transcribing bare incipits —
+# saint's own file, so only the homily portion was originally authored
-# only the homily portion is authored (not marked isGospel), combined
+# (not marked isGospel), combined with Lectio8 as one continuous
-# with Lectio8 as one continuous excerpt of St. Augustine's sermon.
+# 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
+# réliqua") with no full pericope text given, so only the homily portion
-# convention of not transcribing bare incipits — only the homily portion
+# was originally authored (not marked isGospel), St. Ambrose's homily on
-# is authored (not marked isGospel), St. Ambrose's homily on Zacchaeus
+# Zacchaeus (Lectio7's homily + Lectio8-9 combined, one continuous
-# (Lectio7's homily + Lectio8-9 combined, one continuous piece). This is
+# piece). This is the *plain* C8 homily (Ambrose) — distinct from
-# 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
+# incipit ("Et réliqua") with no full pericope text given, so only the
-# the pre-1955 pass's convention of not transcribing bare incipits —
+# homily portion was originally authored (not marked isGospel), combined
-# only the homily portion is 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

@@ -5,12 +5,53 @@
 # 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
+# incipit with no full pericope text given in this day's own file, so
-# authored, same convention as the September Ember days. Kept as 3
+# only the homily portion was originally authored, same convention as
-# separate readings, each with its own genuinely distinct proper
+# the September Ember days.
-# responsory.
+#
+# 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,
+# split only to fill the fixed 3-lesson Nocturn slot count — same fix
+# already applied to the other 4 Ember day nocturn-readings files the
+# same day, see ember-september-friday.yml's own header for the fuller
+# rationale. Responsory is Lectio1's own; Lectio2/3's own distinct
+# responsories are dropped, same as every other collapsed-reading case
+# 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"
@@ -22,6 +63,21 @@ readings:
         incérta de núntio, nec quasi dúbitans de exémplo, sed quasi læta pro voto, religiósa pro offício, festína
         pro gáudio, in montána perréxit. Quo enim jam Deo plena, nisi ad superióra cum festinatióne conténderet?
         Nescit tarda molímina Sancti Spíritus grátia.
+
+
+        Díscite et vos, sanctæ mulíeres, sedulitátem, quam prægnántibus debeátis exhibére cognátis. Maríam, quæ
+        ante sola in íntimis penetrálibus versabátur, non a público virginitátis pudor, non ab stúdio aspéritas
+        móntium, non ab offício prolíxitas itíneris retardávit. In montána Virgo cum festinatióne, Virgo offícii
+        memor, injúriæ ímmemor, afféctu urgénte non sexu, relícta perréxit domo. Díscite, vírgines, non circumcursáre
+        per aliénas ædes, non demorári in platéis, non áliquos in público miscére sermónes. María in domo sera,
+        festína in público, mansit apud cognátam suam tribus ménsibus.
+
+
+        Didicístis, vírgines, pudórem Maríæ: díscite humilitátem. Venit propínqua ad próximam, júnior ad seniórem:
+        nec solum venit, sed étiam prior salutávit. Decet enim, ut quanto cástior virgo, tanto humílior sit.
+        Nóverit deférre senióribus. Sit magístra humilitátis, in qua est proféssio castitátis. Est et causa
+        pietátis, est étiam norma doctrínæ. Contuéndum est enim, quia supérior venit ad inferiórem, ut inférior
+        adjuvétur: María ad Elísabeth, Christus ad Joánnem.
       en: >-
         When any one asketh another for credence, he is bound to give some reasonable ground. And so the Angel,
         when he announced to Mary the counsel of God, gave, as a proof, the conception of Elizabeth, then aged and
@@ -33,23 +89,8 @@ readings:
         religious duty. She went into the hill country in joyful haste. And is it not something that she went up
         into the hills? God was already in her womb, and her feeling bore her continually upward. The grace of the
         Holy Spirit knoweth no slow working.
-    responsory:
-      la: "R. Emítte Agnum, Dómine, Dominatórem terræ, * De Petra desérti ad montem fíliæ Sion.\nV. Osténde nobis, Dómine, misericórdiam tuam, et salutáre tuum da nobis.\nR. De Petra desérti ad montem fíliæ Sion."
-      en: "R. Send forth the Lamb, O Lord, the Ruler of the land; * From the rock in the wilderness unto the mount of the daughter of Zion.\nV. Show us thy mercy, O Lord, and grant us thy salvation.\nR. From the rock in the wilderness unto the mount of the daughter of Zion."
-    status: { la: verified, en: verified }
 
-  - nocturn: 2
+
-    isGospel: false
-    source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 2, on Luke 1:39-47"
-    text:
-      la: >-
-        Díscite et vos, sanctæ mulíeres, sedulitátem, quam prægnántibus debeátis exhibére cognátis. Maríam, quæ
-        ante sola in íntimis penetrálibus versabátur, non a público virginitátis pudor, non ab stúdio aspéritas
-        móntium, non ab offício prolíxitas itíneris retardávit. In montána Virgo cum festinatióne, Virgo offícii
-        memor, injúriæ ímmemor, afféctu urgénte non sexu, relícta perréxit domo. Díscite, vírgines, non circumcursáre
-        per aliénas ædes, non demorári in platéis, non áliquos in público miscére sermónes. María in domo sera,
-        festína in público, mansit apud cognátam suam tribus ménsibus.
-      en: >-
         Godly women will learn from the example of the Mother of God to take a tender care of their kinswomen who
         are with child. In pursuance of this charity, Mary, who had hitherto remained alone at home, was not
         deterred by her maidenly shyness from entering on a public journey; she faced for this end the hardships
@@ -59,22 +100,8 @@ readings:
         from her not to idle about from house to house, to loiter in the streets, nor to take part in
         conversations in public. Mary, as she was hasteful to pass through the public roads, so was she slow again
         to enter on them she abode with her cousin about three months.
-    responsory:
-      la: "R. Roráte, cæli, désuper, et nubes pluant justum: * Aperiátur terra, et gérminet Salvatórem.\nV. Emítte Agnum, Dómine, Dominatórem terræ, de Petra desérti ad montem fíliæ Sion.\nR. Aperiátur terra, et gérminet Salvatórem."
-      en: "R. Drop down, ye heavens, from above, and let the skies pour down the Righteous One. * Let the earth open, and let her bring forth the Saviour.\nV. Send forth the Lamb, O Lord, the Ruler of the land, from the rock in the wilderness unto the mount of the daughter of Zion.\nR. Let the earth open, and let her bring forth the Saviour."
-    status: { la: verified, en: verified }
 
-  - nocturn: 3
+
-    isGospel: false
-    source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 2, on Luke 1:39-47"
-    text:
-      la: >-
-        Didicístis, vírgines, pudórem Maríæ: díscite humilitátem. Venit propínqua ad próximam, júnior ad seniórem:
-        nec solum venit, sed étiam prior salutávit. Decet enim, ut quanto cástior virgo, tanto humílior sit.
-        Nóverit deférre senióribus. Sit magístra humilitátis, in qua est proféssio castitátis. Est et causa
-        pietátis, est étiam norma doctrínæ. Contuéndum est enim, quia supérior venit ad inferiórem, ut inférior
-        adjuvétur: María ad Elísabeth, Christus ad Joánnem.
-      en: >-
         As the modesty of Mary is a pattern for the imitation of all maidens, so also is her humility. She went to
         see Elizabeth, like one cousin going to visit another, and as the younger to the elder. Not only did she
         first go, but she first saluted Elizabeth. Now, the purer a virgin is, the humbler ought she to be. She
@@ -83,6 +110,6 @@ readings:
         principal rule of its teaching. In this act of the Virgin then we see the greater going to visit and to
         succour the lesser: Mary to Elizabeth, Christ to John.
     responsory:
-      la: "R. Germinavérunt campi erémi germen odóris Israël: quia ecce Deus noster cum virtúte véniet, * Et splendor ejus cum eo.\nV. Ex Sion spécies decóris ejus: Deus noster maniféste véniet.\nR. Et splendor ejus cum eo."
+      la: "R. Emítte Agnum, Dómine, Dominatórem terræ, * De Petra desérti ad montem fíliæ Sion.\nV. Osténde nobis, Dómine, misericórdiam tuam, et salutáre tuum da nobis.\nR. De Petra desérti ad montem fíliæ Sion."
-      en: "R. The waste places have brought forth sweet-smelling buds for Israel; for, behold, our God will come with power. * And His brightness is with Him.\nV. Out of Zion the perfection of beauty, our God shall come manifestly.\nR. And His brightness is with Him."
+      en: "R. Send forth the Lamb, O Lord, the Ruler of the land; * From the rock in the wilderness unto the mount of the daughter of Zion.\nV. Show us thy mercy, O Lord, and grant us thy salvation.\nR. From the rock in the wilderness unto the mount of the daughter of Zion."
     status: { la: verified, en: verified }

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

@@ -5,12 +5,53 @@
 # 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
+# Baptist) is a bare incipit with no full pericope text given in this
-# the homily portion is authored, same convention as the other Ember
+# day's own file, so only the homily portion was originally authored,
-# days. Kept as 3 separate readings, each with its own genuinely
+# same convention as the other Ember days.
-# distinct proper responsory.
+#
+# 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
+# only to fill the fixed 3-lesson Nocturn slot count — same fix already
+# applied to the other 4 Ember day nocturn-readings files the same day,
+# see ember-september-friday.yml's own header for the fuller rationale.
+# Responsory is Lectio1's own; Lectio2/3's own distinct responsories are
+# 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"
@@ -22,44 +63,14 @@ readings:
         designántur. Quia autem gentílitas colligénda erat, et Judǽa pro culpa perfídiæ dispergénda, ipsa quoque
         descríptio terréni principátus osténdit: quóniam et in Romána república unus præfuísse descríbitur, et in
         Judǽæ regno per quartam partem plúrimi principabántur.
-      en: >-
-        The date, at which the Fore-runner of our Redeemer entered on his public office of preaching, is indicated
-        to us by the name of the ruler of the Roman Commonwealth, and by those of the princes of Palestine. The
-        time of his preaching is indicated by these names, because he came as the Fore-runner of Him Who was to be
-        the Redeemer of some Jews and many Gentiles. Moreover in the enumeration of these worldly monarchs there
-        is a foreshadowing of the fact, that the Gentiles were about to be gathered into one, and the Jews to be
-        scattered abroad in punishment of their unbelief; in the whole heathen Commonwealth we find the title of
-        one Emperor, but in the small kingdom of Judaea are mentioned four masters.
-    responsory:
-      la: "R. Egrediétur virga de radíce Jesse, et flos de radíce ejus ascéndet: * Et erit justítia cíngulum lumbórum ejus, et fides cinctórium renum ejus.\nV. Et requiéscet super eum spíritus Dómini: spíritus sapiéntiæ, et intelléctus: spíritus consílii, et fortitúdinis.\nR. Et erit justítia cíngulum lumbórum ejus, et fides cinctórium renum ejus."
-      en: "R. There shall come forth a rod out of the stem of Jesse, and a flower shall grow out of his roots. * And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.\nV. And the Spirit of the Lord shall rest upon him the spirit of wisdom and understanding the spirit of counsel and might.\nR. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins."
-    status: { la: verified, en: verified }
 
-  - nocturn: 2
+
-    isGospel: false
-    source: "Pope St. Gregory the Great, Homily 20 on the Gospels, on Luke 3:1-6"
-    text:
-      la: >-
         Voce étenim nostri Redemptóris dícitur: Omne regnum in seípsum divisum desolábitur. Liquet ergo, quod ad
         finem regni Judǽa pervénerat, quæ tot régibus divísa subjacébat. Apte quoque non solum quibus régibus, sed
         étiam quibus sacerdótibus actum sit, demonstrátur: et quia illum Joánnes Baptísta prædicáret, qui simul Rex
         et Sacérdos exsísteret, Lucas Evangelísta prædicatiónis ejus témpora per regnum et sacerdótium designávit.
-      en: >-
-        The blessed voice of the Saviour itself hath said, Every kingdom divided against itself is brought to
-        desolation. And we may well look for the ruin of the Jewish state when we see it divided among so many
-        rulers. We observe likewise that the names of the reigning priests as well as kings are given. The
-        Evangelist Luke hath left on record the chiefs both of the monarchy and of the priesthood who held office
-        when John the Baptist began to preach, because John preached Him Who is at once our Priest and our King.
-    responsory:
-      la: "R. Radix Jesse, qui exsúrget judicáre gentes, in eum gentes sperábunt: * Et erit nomen ejus benedíctum in sǽcula.\nV. Super ipsum continébunt reges os suum, ipsum gentes deprecabúntur.\nR. Et erit nomen ejus benedíctum in sǽcula."
-      en: "R. Behold, the root of Jesse that shall arise to bring forth judgment to the Gentiles, in him shall the Gentiles trust. * And his name shall be blessed for ever.\nV. The Kings shall shut their mouths at him, to him shall the Gentiles seek.\nR. And his name shall be blessed for ever."
-    status: { la: verified, en: verified }
 
-  - nocturn: 3
+
-    isGospel: false
-    source: "Pope St. Gregory the Great, Homily 20 on the Gospels, on Luke 3:1-6"
-    text:
-      la: >-
         Et venit in omnem regiónem Jordánis, prǽdicans baptísmum pœniténtiæ in remissiónem peccatórum. Cunctis
         legéntibus liquet, quia Joánnes non solum baptísmum pœniténtiæ prædicávit, verum étiam quibúsdam dedit: sed
         tamen baptísmum suum in remissiónem peccatórum dare non pótuit. Remíssio étenim peccatórum in solo nobis
@@ -68,6 +79,22 @@ readings:
         incarnátum Verbum Patris præcurrébat verbo prædicatiónis, ita baptísmum pœniténtiæ, quo peccáta solvúntur,
         præcúrreret suo baptísmate, quo peccáta solvi non possunt.
       en: >-
+        The date, at which the Fore-runner of our Redeemer entered on his public office of preaching, is indicated
+        to us by the name of the ruler of the Roman Commonwealth, and by those of the princes of Palestine. The
+        time of his preaching is indicated by these names, because he came as the Fore-runner of Him Who was to be
+        the Redeemer of some Jews and many Gentiles. Moreover in the enumeration of these worldly monarchs there
+        is a foreshadowing of the fact, that the Gentiles were about to be gathered into one, and the Jews to be
+        scattered abroad in punishment of their unbelief; in the whole heathen Commonwealth we find the title of
+        one Emperor, but in the small kingdom of Judaea are mentioned four masters.
+
+
+        The blessed voice of the Saviour itself hath said, Every kingdom divided against itself is brought to
+        desolation. And we may well look for the ruin of the Jewish state when we see it divided among so many
+        rulers. We observe likewise that the names of the reigning priests as well as kings are given. The
+        Evangelist Luke hath left on record the chiefs both of the monarchy and of the priesthood who held office
+        when John the Baptist began to preach, because John preached Him Who is at once our Priest and our King.
+
+
         And he came into all the country about Jordan, preaching the baptism of repentance for the remission of
         sins. It is evident from these words that John the Baptist not only preached, but also administered the
         baptism of repentance, and yet that baptism of repentance which he gave, was not really a baptism for the
@@ -78,6 +105,6 @@ readings:
         holy baptism, by which our sins are washed away, far greater than that baptism of repentance which the
         Fore-runner preached, and which could never wash away sin.
     responsory:
-      la: "R. Veni, Dómine, et noli tardáre: reláxa facínora plebi tuæ, * Et révoca dispérsos in terram suam.\nV. Excíta, Dómine, poténtiam tuam, et veni, ut salvos fácias nos.\nR. Et révoca dispérsos in terram suam."
+      la: "R. Egrediétur virga de radíce Jesse, et flos de radíce ejus ascéndet: * Et erit justítia cíngulum lumbórum ejus, et fides cinctórium renum ejus.\nV. Et requiéscet super eum spíritus Dómini: spíritus sapiéntiæ, et intelléctus: spíritus consílii, et fortitúdinis.\nR. Et erit justítia cíngulum lumbórum ejus, et fides cinctórium renum ejus."
-      en: "R. O Lord, come, and make no tarrying loosen the bonds of thy people. * And gather together into their own land them that are scattered abroad.\nV. Stir up, O Lord, thy power, and come among us, to save us.\nR. And gather together into their own land them that are scattered abroad."
+      en: "R. There shall come forth a rod out of the stem of Jesse, and a flower shall grow out of his roots. * And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins.\nV. And the Spirit of the Lord shall rest upon him the spirit of wisdom and understanding the spirit of counsel and might.\nR. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins."
     status: { la: verified, en: verified }

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

@@ -4,16 +4,66 @@
 # No Monastic-track override file exists for this day (only Adv3-0/1/2/4
 # have one) — confirms the Monastic 1617 track uses this same text.
 #
-# Unlike the other 5 Ember days, Lectio1-3 here are cross-references
+# Lectio1-3 here are cross-references (`@Sancti/03-25:Lectio7/8/9`) to
-# (`@Sancti/03-25:Lectio7/8/9`) to the Annunciation's own Common
+# the Annunciation's own Common (web/www/horas/Latin/Sancti/03-25.txt) —
-# (web/www/horas/Latin/Sancti/03-25.txt) — St. Ambrose's homily on Luke
+# St. Ambrose's homily on Luke 1:26-38, not a Gospel-pericope-plus-homily
-# 1:26-38, not a Gospel-pericope-plus-homily pattern of its own. Kept as
+# pattern of its own.
-# 3 separate readings, each with its own genuinely distinct proper
+#
-# responsory (Responsory3 is this Ember day's own text, not further
+# Update (2026-09-05): the Gospel pericope itself (Luke 1:26-38) is now
-# cross-referenced) — same "don't collapse where each carries real,
+# authored too (isGospel: true, immediately before the homily) — this
-# distinct content" reasoning as the other 5 Ember days.
+# 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
+# excerpt, split only to fill the fixed 3-lesson Nocturn slot count —
+# same fix already applied to the other 4 Ember day nocturn-readings
+# files the same day, see ember-september-friday.yml's own header for
+# the fuller rationale. Responsory is Lectio1's own; Lectio2/3's own
+# distinct responsories are dropped, same as every other collapsed-
+# 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)"
@@ -23,6 +73,18 @@ readings:
         consílium Dei. Sed tamen ex céteris factis, atque præcéptis Dómini Salvatóris póssumus intellégere, et hoc
         propensióris fuísse consílii, quod ea potíssimum elécta est, ut Dóminum páreret, quæ erat desponsáta viro.
         Cur autem non ántequam desponsarétur, impléta est? Fortásse ne dicerétur quod concéperat ex adultério.
+
+
+        Et ingréssus ad eam Angelus. Disce vírginem móribus, disce vírginem verecúndia, disce oráculo, disce
+        mystério. Trepidáre vírginum est, et ad omnes viri ingréssus pavére, omnes viri affátus veréri. Discant
+        mulíeres propósitum pudóris imitári. Sola in penetrálibus, quam nemo virórum víderit, solus Angelus
+        répererit: sola sine cómite, sola sine teste, ne quo degénere depravarétur affátu, ab Angelo salutátur.
+
+
+        Tanti namque mandáti mystérium non hóminis fuit, sed Angeli ore proméndum. Hódie primum audítur: Spíritus
+        Sanctus supervéniet in te. Et audítur, et créditur. Dénique, Ecce, inquit, ancílla Dómini: contíngat mihi
+        secúndum verbum tuum. Vide humilitátem, vide devotiónem. Ancíllam se dicit Dómini, quæ mater elígitur: nec
+        repentíno exaltáta promísso est.
       en: >-
         The mysteries of God are unsearchable, and it is especially declared by a Prophet, that a man can hardly
         know His counsels. Nevertheless, some things have been revealed to us, and we may gather from some of the
@@ -30,42 +92,16 @@ readings:
         was chosen to be the mother of the Lord was espoused to a man. Why did not the power of the Highest
         overshadow her before she was so espoused? Perhaps it was lest any might blasphemously say that she had
         conceived in fornication the Holy One.
-    responsory:
-      la: "R. Clama in fortitúdine, qui annúntias pacem in Jerúsalem: * Dic civitátibus Judæ, et habitatóribus Sion: Ecce Deus noster, quem exspectabámus, advéniet.\nV. Supra montem excélsum ascénde tu, qui evangelízas Sion, exálta in fortitúdine vocem tuam.\nR. Ecce Deus noster, quem exspectabámus, advéniet."
-      en: "R. O thou that bringest good tidings of peace to Jerusalem, lift up thy voice with strength! * Say unto the cities of Judah, and to the inhabitants of Jerusalem: Behold, our God will come, for Whom we waited.\nV. O thou that tellest good tidings to Zion, get thee up into the high mountain, lift up thy voice with strength.\nR. Behold, our God will come, for Whom we waited."
-    status: { la: verified, en: verified }
 
-  - nocturn: 2
+
-    isGospel: false
-    source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 2 (from the Annunciation's own Common)"
-    text:
-      la: >-
-        Et ingréssus ad eam Angelus. Disce vírginem móribus, disce vírginem verecúndia, disce oráculo, disce
-        mystério. Trepidáre vírginum est, et ad omnes viri ingréssus pavére, omnes viri affátus veréri. Discant
-        mulíeres propósitum pudóris imitári. Sola in penetrálibus, quam nemo virórum víderit, solus Angelus
-        répererit: sola sine cómite, sola sine teste, ne quo degénere depravarétur affátu, ab Angelo salutátur.
-      en: >-
         And the angel came in unto her. Let us learn from this Virgin how to bear ourselves, let us learn her
         modesty, let us learn by her devout utterance, above all let us learn by the holy mystery enacted. It is
         the part of a maiden to be timid, to avoid the advances of men, and to shrink from men's addresses. Would
         that our women would learn from the example of modesty here set before us. She upon whom the stare of men
         had never been fixed was alone in her chamber, and was found only by an angel. There was neither companion
         nor witness there, that what passed might not be debased in gossip and the angel saluted her.
-    responsory:
-      la: "R. Oriétur stella ex Jacob, et exsúrget homo de Israël, et confrínget omnes duces alienigenárum: * Et erit omnis terra posséssio ejus.\nV. Adorábunt eum omnes reges terræ, omnes gentes sérvient ei.\nR. Et erit omnis terra posséssio ejus."
-      en: "R. There shall come a Star out of Jacob, and a Man shall rise out of Israel, and shall smite through all the princes of the aliens. * And all the earth shall be His possession.\nV. All kings shall fall down before Him, all nations shall serve Him.\nR. And all the earth shall be His possession."
-    status: { la: verified, en: verified }
 
-  - nocturn: 3
+
-    isGospel: false
-    source: "St. Ambrose, Bishop of Milan, Commentary on Luke, Book 2 (from the Annunciation's own Common)"
-    text:
-      la: >-
-        Tanti namque mandáti mystérium non hóminis fuit, sed Angeli ore proméndum. Hódie primum audítur: Spíritus
-        Sanctus supervéniet in te. Et audítur, et créditur. Dénique, Ecce, inquit, ancílla Dómini: contíngat mihi
-        secúndum verbum tuum. Vide humilitátem, vide devotiónem. Ancíllam se dicit Dómini, quæ mater elígitur: nec
-        repentíno exaltáta promísso est.
-      en: >-
         The message of God to the Virgin was a mystery, which it was not lawful for the mouth of men, but only of
         angels, to utter. For the first time on earth the words are spoken The Holy Ghost shall come upon thee.
         The holy maiden heareth, and believeth. At length she saith Behold the handmaid of the Lord be it unto me
@@ -73,6 +109,6 @@ readings:
         moment that she is told she is chosen to be the mother of the Lord she at once declareth herself His
         handmaid. The knowledge that she was Mother of God caused in the heart of Mary only an act of humility.
     responsory:
-      la: "R. Modo véniet Dominátor Dóminus: * Et nomen ejus Emmánuel vocábitur.\nV. Oriétur in diébus ejus justítia, et abundántia pacis.\nR. Et nomen ejus Emmánuel vocábitur."
+      la: "R. Clama in fortitúdine, qui annúntias pacem in Jerúsalem: * Dic civitátibus Judæ, et habitatóribus Sion: Ecce Deus noster, quem exspectabámus, advéniet.\nV. Supra montem excélsum ascénde tu, qui evangelízas Sion, exálta in fortitúdine vocem tuam.\nR. Ecce Deus noster, quem exspectabámus, advéniet."
-      en: "R. The Lord, the Ruler, cometh quickly. * And His name shall be called Emmanuel.\nV. In His days shall righteousness flourish, and abundance of peace.\nR. And His name shall be called Emmanuel."
+      en: "R. O thou that bringest good tidings of peace to Jerusalem, lift up thy voice with strength! * Say unto the cities of Judah, and to the inhabitants of Jerusalem: Behold, our God will come, for Whom we waited.\nV. O thou that tellest good tidings to Zion, get thee up into the high mountain, lift up thy voice with strength.\nR. Behold, our God will come, for Whom we waited."
     status: { la: verified, en: verified }

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
+# Update (2026-09-05): the Gospel pericope itself (Luke 7:36-50, the
-# pericope text given, so only the homily portion is authored, same
+# sinful woman anointing Christ's feet) is now authored too (isGospel:
-# convention as ember-september-wednesday.yml.
+# 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

@@ -9,11 +9,71 @@
 # 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
+# pericope text given in this day's own file, so only the homily portion
-# convention as the other two September Ember days. Kept as 3 separate
+# was originally authored, same convention as the other two September
-# readings, each with its own genuinely distinct proper responsory.
+# 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
+# only to fill the fixed 3-lesson Nocturn slot count — same fix already
+# applied to ember-september-friday.yml/ember-september-wednesday.yml the
+# same day, see either file's own header for the fuller rationale.
+# Responsory is Lectio1's own; Lectio2/3's own distinct responsories
+# (drawn from TemporaM/093-0's own Tobias-sermon texts) are dropped, same
+# 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"
@@ -24,6 +84,23 @@ readings:
         audístis: ficúlneam infructuósam, et mulíerem curvam; et utríque rei est píetas impénsa. Illud autem dixit
         per similitúdinem: istud egit per exhibitiónem. Sed hoc signíficat ficúlnea infructuósa, quod múlier
         inclináta; et hoc ficúlnea reserváta, quod múlier erécta.
+
+
+        Quid arbor fici, nisi humánam natúram desígnat? Quid múlier inclináta, nisi eámdem natúram significándo
+        denúntiat? Quæ et bene plantáta est sicut ficus, et bene creáta sicut múlier; sed in culpam própria sponte
+        lapsa, neque fructum servat operatiónis, neque statum rectitúdinis. Ad peccátum quippe ex voluntáte
+        córruens, quia fructum obediéntiæ ferre nóluit, statum rectitúdinis amísit. Quæ ad Dei similitúdinem
+        cóndita, dum in sua dignitáte non pérstitit, quod plantáta vel creáta fúerat, serváre contémpsit. Tértio
+        dóminus víneæ ad ficúlneam venit, quia natúram géneris humáni ante legem, sub lege, sub grátia, exspéctando,
+        admonéndo, visitándo requisívit.
+
+
+        Venit ante legem, quia per naturálem intelléctum quid unusquísque exémplo sui, quáliter erga próximum ágere
+        debuísset, innótuit. Venit in lege, quia præcipiéndo dócuit. Venit post legem per grátiam, quia pietátis
+        suæ præséntiam exhibéndo monstrávit. Sed tamen in tribus annis fructum se non invenísse conquéritur: quia
+        quorúmdam pravórum mentes nec inspiráta lex naturális córrigit, nec præcépta erúdiunt, nec incarnatiónis
+        ejus mirácula convértunt. Quid vero per cultórem víneæ, nisi præpositórum ordo exprímitur? Qui dum præsunt
+        Ecclésiæ, nimírum Domínicæ víneæ curam gerunt.
       en: >-
         Our Lord and Redeemer speaketh unto us sometimes by words, and sometimes by deeds, sometimes one thing by
         words, and another by deeds, and sometimes the same thing both by word and deed. In the portion of the
@@ -32,24 +109,8 @@ readings:
         in the one by a parable, in the other by an example. But the barren fig-tree signifieth the same thing as
         doth the woman bowed together, and the patience shown to the fig-tree the same thing as doth the healing
         of the woman bowed together.
-    responsory:
-      la: "R. Tribulatiónes civitátum audívimus, quas passæ sunt, et defécimus: timor et hebetúdo mentis cécidit super nos et super líberos nostros: ipsi montes nolunt recípere fugam nostram: * Dómine, miserére.\nV. Peccávimus cum pátribus nostris, injúste égimus, iniquitátem fécimus.\nR. Dómine, miserére."
-      en: "R. We have heard of the tribulation of those cities, which they have suffered, and we have fainted. Fear and confusion of mind are fallen upon us. Even the mountains will not give us a refuge. * Lord, have mercy.\nV. We have sinned like our forefathers, we have done unjustly, and wrought iniquity.\nR. Lord, have mercy."
-    status: { la: verified, en: verified }
 
-  - nocturn: 2
+
-    isGospel: false
-    source: "Pope St. Gregory the Great, Homily 31 on the Gospels, on Luke 13:6-17"
-    text:
-      la: >-
-        Quid arbor fici, nisi humánam natúram desígnat? Quid múlier inclináta, nisi eámdem natúram significándo
-        denúntiat? Quæ et bene plantáta est sicut ficus, et bene creáta sicut múlier; sed in culpam própria sponte
-        lapsa, neque fructum servat operatiónis, neque statum rectitúdinis. Ad peccátum quippe ex voluntáte
-        córruens, quia fructum obediéntiæ ferre nóluit, statum rectitúdinis amísit. Quæ ad Dei similitúdinem
-        cóndita, dum in sua dignitáte non pérstitit, quod plantáta vel creáta fúerat, serváre contémpsit. Tértio
-        dóminus víneæ ad ficúlneam venit, quia natúram géneris humáni ante legem, sub lege, sub grátia, exspéctando,
-        admonéndo, visitándo requisívit.
-      en: >-
         What is the fig-tree a type, but of mankind? Of what is the woman bowed together by a spirit of infirmity a
         type, but of the same mankind? Man was originally placed in a garden like the fig-tree, and created upright
         like the woman, but man fell away by his own willful fault like the fig-tree he brought forth no fruit like
@@ -58,23 +119,8 @@ readings:
         continued not in honour, but cast aside the state wherein it had been placed and made. The lord of the
         vineyard came thrice to the fig-tree, for God hath come in hope, and in warning, seeking fruit from mankind
         under three successive dispensations, that is to say, before the law, under the law, and under grace.
-    responsory:
-      la: "R. Audíte, fílii mei, patrem vestrum: † servíte Dómino in veritáte, et inquírite ut faciátis quæ plácita sunt illi: et fíliis vestris mandáte * Ut fáciant justítias et eleemósynas.\nV. Ut sint mémores Dei, et benedícant eum in omni témpore † in veritáte, et in tota virtúte sua.\nR. Ut fáciant justítias et eleemósynas."
-      en: "R. Hearken my children, to your father: serve the Lord in truth, and seek to do the things that please him: and command your children: * That they do justice and almsdeeds.\nV. That they be mindful of God, and bless him at all times in truth, and with all their power.\nR. That they do justice and almsdeeds."
-    status: { la: verified, en: verified }
 
-  - nocturn: 3
+
-    isGospel: false
-    source: "Pope St. Gregory the Great, Homily 31 on the Gospels, on Luke 13:6-17"
-    text:
-      la: >-
-        Venit ante legem, quia per naturálem intelléctum quid unusquísque exémplo sui, quáliter erga próximum ágere
-        debuísset, innótuit. Venit in lege, quia præcipiéndo dócuit. Venit post legem per grátiam, quia pietátis
-        suæ præséntiam exhibéndo monstrávit. Sed tamen in tribus annis fructum se non invenísse conquéritur: quia
-        quorúmdam pravórum mentes nec inspiráta lex naturális córrigit, nec præcépta erúdiunt, nec incarnatiónis
-        ejus mirácula convértunt. Quid vero per cultórem víneæ, nisi præpositórum ordo exprímitur? Qui dum præsunt
-        Ecclésiæ, nimírum Domínicæ víneæ curam gerunt.
-      en: >-
         It came before the law, in that by natural understanding, He let all know by example of Himself, what and
         how they should do toward their neighbor. In the law He came teaching. After the law He came by grace,
         opening, manifesting His merciful Presence. But after all these three years He yet hath to complain that He
@@ -84,6 +130,6 @@ readings:
         For these are they who have the government in the Church, and are therefore truly called the dressers of
         the Lord's vineyard.
     responsory:
-      la: "R. Benedícat te Dóminus in virtúte sua, † qui per te ad níhilum redégit inimícos nostros: * Ut non defíciat laus tua de ore hóminum.\nV. Benedíctus Dóminus qui creávit cælum et terram: † quia hódie nomen tuum ita magnificávit.\nR. Ut non defíciat laus tua de ore hóminum."
+      la: "R. Tribulatiónes civitátum audívimus, quas passæ sunt, et defécimus: timor et hebetúdo mentis cécidit super nos et super líberos nostros: ipsi montes nolunt recípere fugam nostram: * Dómine, miserére.\nV. Peccávimus cum pátribus nostris, injúste égimus, iniquitátem fécimus.\nR. Dómine, miserére."
-      en: "R. The Lord bless you by His power, Who hath brought our enemies to nought through you. * And may the praise of you never fail from the mouth of men.\nV. Blessed be the Lord, Who hath created the heaven and the earth, because that He hath so glorified your name this day.\nR. And may the praise of you never fail from the mouth of men."
+      en: "R. We have heard of the tribulation of those cities, which they have suffered, and we have fainted. Fear and confusion of mind are fallen upon us. Even the mountains will not give us a refuge. * Lord, have mercy.\nV. We have sinned like our forefathers, we have done unjustly, and wrought iniquity.\nR. Lord, have mercy."
     status: { la: verified, en: verified }

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

@@ -9,17 +9,79 @@
 # 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
+# réliqua") with no full pericope text given in this day's own file, so
-# established convention (see st-lawrence.yml/st-andrew.yml) — only the
+# — per this store's own established convention (see st-lawrence.yml/
-# homily portion is authored, not marked isGospel. Kept as 3 separate
+# st-andrew.yml) — only the homily portion was originally authored, not
-# readings (not combined into one, despite being one continuous homily by
+# marked isGospel.
-# Bede) because each carries its own genuinely distinct, proper
+#
-# responsory rather than one reused across a merely-chopped source — see
+# Update (2026-09-05): the Gospel pericope itself is now authored too
-# post-pentecost-15.yml's own doc comment for the "recombine only where
+# (isGospel: true, immediately before the homily) — still an open item
-# the source doesn't genuinely change" default this deliberately departs
+# for ember-september-friday.yml's own header's "not yet revisited"
-# from here, given the real content loss combining would cause.
+# 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
+# only to fill the fixed 3-lesson Nocturn slot count — the "source
+# doesn't genuinely split" case this store's own established default
+# (see post-pentecost-15.yml's own doc comment) recombines, same fix
+# already applied to ember-september-friday.yml the same day (see that
+# file's own header for the fuller rationale — the original "genuinely
+# distinct proper responsory" justification for staying split doesn't
+# hold up against that established default, which already collapses
+# readings with their own distinct responsories elsewhere). Responsory
+# here is Lectio1's own (Responsory1 = identical in both tracks) per the
+# "the first one, when several collapse" convention; Lectio2/3's own
+# distinct responsories (drawn from TemporaM/093-0's own Tobias-sermon
+# 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"
@@ -32,6 +94,24 @@ readings:
         tabéscunt; stultórum namque et languéntium atque hébetum est, spumas salivárum ex ore dimíttere. Strident
         déntibus, cum iracúndiæ furóre flamméscunt: aréscunt, cum ótio torpénte languéscunt, et nulla virtútis
         indústria confortáti enérviter vivunt.
+
+
+        Quod autem ait: Et dixi discípulis tuis ut eícerent illum, et non potuérunt; laténter Apóstolos accúsat, cum
+        impossibílitas curándi, intérdum non ad imbecillitátem curántium, sed ad eórum, qui curándi sunt, fidem
+        referátur, dicénte Dómino: Fiat tibi secúndum fidem tuam. Qui respóndens eis, dixit: O generátio incrédula,
+        quámdiu apud vos ero? quámdiu vos pátiar? Non quod tǽdio superátus sit mansuétus ac mitis, qui non apéruit
+        sicut agnus coram tondénte os suum, nec in verba furóris erúpit; sed quo in similitúdinem médici, si ægrótum
+        vídeat contra sua præcépta se gérere, dicat: Usquequo accédam ad domum tuam? quoúsque artis meæ perdam
+        indústriam, me áliud jubénte, et te áliud perpetránte?
+
+
+        Et dixit illis: Hoc genus in nullo potest exíre, nisi in oratióne et jejúnio. Dum docet Apóstolos quómodo
+        dæmon nequíssimus débeat expélli, omnes instítuit ad vitam; ut scílicet novérimus, gravíssima quæque vel
+        immundórum spirítuum, vel hóminum tentaménta jejúniis et oratiónibus esse superánda: iram quoque Dómini,
+        cum in ultiónem nostrórum scélerum fúerit accénsa, hoc remédio singulári posse placári. Jejúnium autem
+        generále est, non solum ab escis, sed et a cunctis illécebris abstinére carnálibus, immo ab ómnibus
+        vitiórum continére se passiónibus. Sic et orátio generális non in verbis solum est, quibus divínam
+        cleméntiam invocámus, verum étiam in ómnibus, quæ in obséquium nostri Conditóris fídei devotióne gérimus.
       en: >-
         Concerning this possessed person whom the Lord healed, after that He was come down from the mount, Mark
         saith that he was deaf and dumb, and Matthew that he was lunatic. He was a figure of them of whom it is
@@ -41,24 +121,8 @@ readings:
         with idiots, and swooners, and stupified, to foam their spittle out at their mouths. They gnash their teeth
         when they are inflamed with the heat of passion. They wither up in the paralysis of sloth and live nerveless
         lives unbraced by any strong exercise.
-    responsory:
-      la: "R. Tribulatiónes civitátum audívimus, quas passæ sunt, et defécimus: timor et hebetúdo mentis cécidit super nos et super líberos nostros: ipsi montes nolunt recípere fugam nostram: * Dómine, miserére.\nV. Peccávimus cum pátribus nostris, injúste égimus, iniquitátem fécimus.\nR. Dómine, miserére."
-      en: "R. We have heard of the tribulation of those cities, which they have suffered, and we have fainted. Fear and confusion of mind are fallen upon us. Even the mountains will not give us a refuge. * Lord, have mercy.\nV. We have sinned like our forefathers, we have done unjustly, and wrought iniquity.\nR. Lord, have mercy."
-    status: { la: verified, en: verified }
 
-  - nocturn: 2
+
-    isGospel: false
-    source: "The Venerable Bede, Priest, homily on Mark 9:16-28"
-    text:
-      la: >-
-        Quod autem ait: Et dixi discípulis tuis ut eícerent illum, et non potuérunt; laténter Apóstolos accúsat, cum
-        impossibílitas curándi, intérdum non ad imbecillitátem curántium, sed ad eórum, qui curándi sunt, fidem
-        referátur, dicénte Dómino: Fiat tibi secúndum fidem tuam. Qui respóndens eis, dixit: O generátio incrédula,
-        quámdiu apud vos ero? quámdiu vos pátiar? Non quod tǽdio superátus sit mansuétus ac mitis, qui non apéruit
-        sicut agnus coram tondénte os suum, nec in verba furóris erúpit; sed quo in similitúdinem médici, si ægrótum
-        vídeat contra sua præcépta se gérere, dicat: Usquequo accédam ad domum tuam? quoúsque artis meæ perdam
-        indústriam, me áliud jubénte, et te áliud perpetránte?
-      en: >-
         The father saith: And I spake to thy disciples, that they should cast him out, and they could not. Here he
         maketh a sort of accusation against the Apostles. But that cures cannot be wrought is sometimes owing, not
         to the powerlessness of them that would heal, but to the want of faith in them that are to be healed as
@@ -68,24 +132,8 @@ readings:
         but He spake as a physician might speak, who saw that the sick man did contrary to his commands. Wherefore
         should I come unto thine house? How long am I to throw away the exercise of my skill, while I order one
         thing and thou dost another?
-    responsory:
-      la: "R. Audíte, fílii mei, patrem vestrum: † servíte Dómino in veritáte, et inquírite ut faciátis quæ plácita sunt illi: et fíliis vestris mandáte * Ut fáciant justítias et eleemósynas.\nV. Ut sint mémores Dei, et benedícant eum in omni témpore † in veritáte, et in tota virtúte sua.\nR. Ut fáciant justítias et eleemósynas."
-      en: "R. Hearken my children, to your father: serve the Lord in truth, and seek to do the things that please him: and command your children: * That they do justice and almsdeeds.\nV. That they be mindful of God, and bless him at all times in truth, and with all their power.\nR. That they do justice and almsdeeds."
-    status: { la: verified, en: verified }
 
-  - nocturn: 3
+
-    isGospel: false
-    source: "The Venerable Bede, Priest, homily on Mark 9:16-28"
-    text:
-      la: >-
-        Et dixit illis: Hoc genus in nullo potest exíre, nisi in oratióne et jejúnio. Dum docet Apóstolos quómodo
-        dæmon nequíssimus débeat expélli, omnes instítuit ad vitam; ut scílicet novérimus, gravíssima quæque vel
-        immundórum spirítuum, vel hóminum tentaménta jejúniis et oratiónibus esse superánda: iram quoque Dómini,
-        cum in ultiónem nostrórum scélerum fúerit accénsa, hoc remédio singulári posse placári. Jejúnium autem
-        generále est, non solum ab escis, sed et a cunctis illécebris abstinére carnálibus, immo ab ómnibus
-        vitiórum continére se passiónibus. Sic et orátio generális non in verbis solum est, quibus divínam
-        cleméntiam invocámus, verum étiam in ómnibus, quæ in obséquium nostri Conditóris fídei devotióne gérimus.
-      en: >-
         And He said unto them: This kind can come forth by nothing but by prayer and fasting. While He teacheth the
         Apostles how the very worst kind of devil must be driven out, He giveth unto all of us an instruction unto
         life, that we may know that the most grievous trials, either from unclean spirits, or from men, are to be
@@ -95,6 +143,6 @@ readings:
         to pray, is not only to call in words for the mercy of God, but also, in all things which we do, in
         earnestness of faith to worship our Maker.
     responsory:
-      la: "R. Benedícat te Dóminus in virtúte sua, † qui per te ad níhilum redégit inimícos nostros: * Ut non defíciat laus tua de ore hóminum.\nV. Benedíctus Dóminus qui creávit cælum et terram: † quia hódie nomen tuum ita magnificávit.\nR. Ut non defíciat laus tua de ore hóminum."
+      la: "R. Tribulatiónes civitátum audívimus, quas passæ sunt, et defécimus: timor et hebetúdo mentis cécidit super nos et super líberos nostros: ipsi montes nolunt recípere fugam nostram: * Dómine, miserére.\nV. Peccávimus cum pátribus nostris, injúste égimus, iniquitátem fécimus.\nR. Dómine, miserére."
-      en: "R. The Lord bless you by His power, Who hath brought our enemies to nought through you. * And may the praise of you never fail from the mouth of men.\nV. Blessed be the Lord, Who hath created the heaven and the earth, because that He hath so glorified your name this day.\nR. And may the praise of you never fail from the mouth of men."
+      en: "R. We have heard of the tribulation of those cities, which they have suffered, and we have fainted. Fear and confusion of mind are fallen upon us. Even the mountains will not give us a refuge. * Lord, have mercy.\nV. We have sinned like our forefathers, we have done unjustly, and wrought iniquity.\nR. Lord, have mercy."
     status: { la: verified, en: verified }

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
+# ("Et réliqua") with no full pericope text given, so only the homily
-# established convention of not transcribing bare incipits — only the
+# portion was originally authored (not marked isGospel), St. Augustine's
-# homily portion is 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
+# ("Et réliqua") with no full pericope text given, so only the homily
-# established convention of not transcribing bare incipits — only the
+# portion was originally authored (not marked isGospel), St. Augustine's
-# homily portion is 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"
+# reading -- not Gospel-tied (Bernard's own Nocturn 2 patristic reading,
-# with no full pericope given -- per the bare-incipit convention, only
+# separate from Nocturn 3's Gospel below). Nocturn 3: Lectio7-9, St.
-# the homily (Lectio7-9, St. Hilary of Poitiers) is authored, isGospel:
+# Hilary of Poitiers' Commentary on Matthew ch. 18.
-# false, no citation field.
+#
+# 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
+# incipit ("Et réliqua") with no full pericope text given, so only the
-# the established convention of not transcribing bare incipits — only
+# homily portion was originally authored (not marked isGospel), St.
-# the homily portion is authored (not marked isGospel), St. Jerome's
+# Jerome's commentary (Lectio7's homily + Lectio8-9 combined, one
-# commentary (Lectio7's homily + Lectio8-9 combined, one continuous
+# continuous piece).
-# 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
+# immaculate-heart-of-mary.yml). Nocturn 3: Lectio7-9, also St.
-# "Et réliqua"/"And so on" with no full pericope given -- per the
+# Bernard, on the Circumcision.
-# bare-incipit convention, only the homily (Lectio7-9, also St.
+#
-# Bernard, on the Circumcision) is authored, isGospel: false, no
+# Update (2026-09-05): the Gospel pericope itself (Luke 2:21) is now
-# citation field.
+# 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
+# Nocturn 3: Lectio7's Gospel citation is Luke 1:26-28 (the
-# incipit ("Et réliqua") with no full pericope text given, so — per
+# Annunciation's opening verses); St. Germain of Constantinople's
-# the established convention of not transcribing bare incipits — only
+# homily on the Presentation (Lectio7's homily + Lectio8-9 combined,
-# the homily portion is authored (not marked isGospel), St. Germain of
+# one continuous piece) follows it.
-# Constantinople's homily on the Presentation (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 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
+# 1942), combined into one reading, not Gospel-tied. Nocturn 3:
-# "Et réliqua"/"And so on" with no full pericope given -- per the
+# Lectio7-9, St. Robert Bellarmine's homily on the Seven Words of
-# bare-incipit convention, only the homily (Lectio7-9, St. Robert
+# Christ on the Cross.
-# Bellarmine) is authored, isGospel: false, no citation field.
+#
+# 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
+# Ephesus), combined into one reading, not Gospel-tied. Nocturn 3:
-# ends "Et réliqua"/"And so on" with no full pericope given -- per the
+# Lectio7-9, St. Bernard of Clairvaux's Homily 1 in Praise of the
-# bare-incipit convention, only the homily (Lectio7-9, St. Bernard of
+# Virgin Mother (on Luke 2:43-51, the Finding in the Temple -- "Fili,
-# Clairvaux) is authored, isGospel: false, no citation field.
+# 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
+# one reading. Nocturn 3: the Gospel pericope (John 19:30-35, full text)
-# on" with no full pericope given -- per the bare-incipit convention,
+# is now authored too (isGospel: true, immediately before St. Augustine
-# only the homily (Lectio7-9, St. Augustine of Hippo) is authored,
+# of Hippo's homily, Lectio7-9) -- sourced from
-# isGospel: false, no citation field.
+# 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),
+# — only the homily portion was originally authored (not marked
-# combined with Lectio8-9 as one continuous excerpt of St. Ambrose's
+# isGospel), combined with Lectio8-9 as one continuous excerpt of
-# commentary.
+# 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
+# mortalitate" (in fine), combined into one reading -- a general
-# Gospel citation (Matt 5:1-12) ends "Et réliqua"/"And so on" with no
+# meditation on death and the communion of saints, not an exegesis of
-# full pericope given -- per the bare-incipit convention, only the
+# any Gospel pericope, so it stays isGospel: false with no pairing.
-# homily (Lectio7-8, St. Augustine) is authored, isGospel: false, no
+# Nocturn 3: the Gospel pericope (Matt 5:1-12, the Beatitudes, full
-# citation field.
+# 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
+# sermon on both Apostles, combined into one reading -- a general
-# Gospel citation ends "Et réliqua"/"And so on" with no full pericope
+# panegyric, not tied to a Gospel pericope, so it stays isGospel: false
-# given -- per the bare-incipit convention, only the homily (Lectio7-9,
+# with no pairing. Nocturn 3: the Gospel pericope (Matt 14:22-33, Christ
-# St. Jerome on Christ walking on the water) is authored, isGospel:
+# walking on the water -- confirmed by St. Jerome's homily text itself,
-# false, no citation field.
+# 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,
+# own Gospel pericope (Luke 3:21-23) was a bare "Et réliqua" incipit in
-# dropped per the usual rule; St. Augustine's homily on the two
+# the horas file; the full pericope is this day's own Mass Gospel,
-# genealogies (Matthew's and Luke's) follows, isGospel: false.
+# 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),
+# ("Et réliqua"), so only the homily was originally authored (not marked
-# St. Ambrose's commentary (Lectio7's homily + Lectio8-9 combined).
+# 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
+# this feast) -- combined into one reading. This is an anthology of
-# citation ends "Et réliqua"/"And so on" with no full pericope given --
+# magisterial/patristic testimonia on Mary's queenship generally, not
-# per the bare-incipit convention, only the homily (Lectio7-9, St.
+# tied to a Gospel pericope, so it stays isGospel: false with no
-# Bonaventure) is authored, isGospel: false, no citation field.
+# 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"