The Sacred BibleThe Gospel of Mark
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16
[Marcus 1]
[Mark 1]

{1:1} Initium Evangelii Iesu Christi, Filii Dei.
{1:1} The beginning of the Gospel of Jesus Christ, the Son of God.

{1:2} Sicut scriptum est in Isaia propheta: Ecce ego mitto Angelum meum ante faciem tuam, qui præparabit viam tuam ante te.
{1:2} As it has been written by the prophet Isaiah: “Behold, I send my Angel before your face, who shall prepare your way before you.

{1:3} Vox clamantis in deserto: Parate viam Domini, rectas facite semitas eius.
{1:3} The voice of one crying out in the desert: Prepare the way of the Lord; make straight his paths.”

{1:4} Fuit Ioannes in deserto baptizans, et prædicans baptismum pœnitentiæ in remissionem peccatorum.
{1:4} John was in the desert, baptizing and preaching a baptism of repentance, as a remission of sins.

{1:5} Et egrediebatur ad eum omnis Iudææ regio, et Ierosolymitæ universi, et baptizabantur ab illo in Iordanis flumine, confitentes peccata sua.
{1:5} And there went out to him all the region of Judea and all those of Jerusalem, and they were baptized by him in the river Jordan, confessing their sins.

{1:6} Et erat Ioannes vestitus pilis cameli, et zona pellicea circa lumbos eius, et locustas, et mel silvestre edebat.
{1:6} And John was clothed with camel’s hair and with a leather belt around his waist. And he ate locusts and wild honey.

~ The word ‘lumbos’ refers to the lower back, or more generally to the waist. Except in modern times, the waist has always been considered to be above the navel, not at the hips.

{1:7} Et prædicabat dicens: Venit fortior me post me: cuius non sum dignus procumbens solvere corrigiam calceamentorum eius.
{1:7} And he preached, saying: “One stronger than me comes after me. I am not worthy to reach down and loosen the laces of his shoes.

{1:8} Ego baptizavi vos aqua, ille vero baptizabit vos Spiritu Sancto.
{1:8} I have baptized you with water. Yet truly, he will baptize you with the Holy Spirit.”

{1:9} Et factum est: in diebus illis venit Iesus a Nazareth Galilææ: et baptizatus est a Ioanne in Iordane.
{1:9} And it happened that, in those days, Jesus arrived from Nazareth of Galilee. And he was baptized by John in the Jordan.

{1:10} Et statim ascendens de aqua, vidit cælos apertos, et Spiritum tamquam columbam descendentem, et manentem in ipso.
{1:10} And immediately, upon ascending from the water, he saw the heavens opened and the Spirit, like a dove, descending, and remaining with him.

{1:11} Et vox facta est de cælis: Tu es Filius meus dilectus, in te complacui.
{1:11} And there was a voice from heaven: “You are my beloved Son; in you I am well pleased.”

{1:12} Et statim Spiritus expulit eum in desertum.
{1:12} And immediately the Spirit prompted him into the desert.

{1:13} Et erat in deserto quadraginta diebus, et quadraginta noctibus: et tentabatur a Satana: eratque cum bestiis, et Angeli ministrabant illi.
{1:13} And he was in the desert for forty days and forty nights. And he was tempted by Satan. And he was with the wild animals, and the Angels ministered to him.

{1:14} Postquam autem traditus est Ioannes, venit Iesus in Galilæam, prædicans Evangelium regni Dei,
{1:14} Then, after John was handed over, Jesus went into Galilee, preaching the Gospel of the kingdom of God,

{1:15} et dicens: Quoniam impletum est tempus, et appropinquavit regnum Dei: pœnitemini, et credite Evangelio.
{1:15} and saying: “For the time has been fulfilled and the kingdom of God has drawn near. Repent and believe in the Gospel.”

{1:16} Et præteriens secus Mare Galilææ, vidit Simonem, et Andream fratrem eius, mittentes retia in mare, (erant enim piscatores)
{1:16} And passing by the shore of the Sea of Galilee, he saw Simon and his brother Andrew, casting nets into the sea, for they were fishermen.

{1:17} et dixit eis Iesus: Venite post me, et faciam vos fieri piscatores hominum.
{1:17} And Jesus said to them, “Come after me, and I will make you fishers of men.”

{1:18} Et protinus relictis retibus, secuti sunt eum.
{1:18} And at once abandoning their nets, they followed him.

{1:19} Et progressus inde pusillum, vidit Iacobum Zebedæi, et Ioannem fratrem eius, et ipsos componentes retia in navi:
{1:19} And continuing on a little ways from there, he saw James of Zebedee and his brother John, and they were mending their nets in a boat.

{1:20} et statim vocavit illos. Et relicto patre suo Zebedæo in navi cum mercenariis, secuti sunt eum.
{1:20} And immediately he called them. And leaving behind their father Zebedee in the boat with his hired hands, they followed him.

{1:21} Et ingrediuntur Capharnaum: et statim Sabbatis ingressus in synagogam, docebat eos.
{1:21} And they entered into Capernaum. And entering into the synagogue promptly on the Sabbaths, he taught them.

{1:22} Et stupebant super doctrina eius: erat enim docens eos, quasi potestatem habens, et non sicut scribæ.
{1:22} And they were astonished over his doctrine. For he was teaching them as one who has authority, and not like the scribes.

{1:23} Et erat in synagoga eorum homo in spiritu immundo: et exclamavit,
{1:23} And in their synagogue, there was a man with an unclean spirit; and he cried out,

{1:24} dicens: Quid nobis, et tibi Iesu Nazarene: venisti perdere nos? scio qui sis, Sanctus Dei.
{1:24} saying: “What are we to you, Jesus of Nazareth? Have you come to destroy us? I know who you are: the Holy One of God.”

{1:25} Et comminatus est ei Iesus, dicens: Obmutesce, et exi de homine.
{1:25} And Jesus admonished him, saying, “Be silent, and depart from the man.”

{1:26} Et discerpens eum spiritus immundus, et exclamans voce magna exiit ab eo.
{1:26} And the unclean spirit, convulsing him and crying out with a loud voice, departed from him.

{1:27} Et mirati sunt omnes, ita ut conquirerent inter se dicentes: Quidnam est hoc? Quænam doctrina hæc nova? Quia in potestate etiam spiritibus immundis imperat, et obediunt ei.
{1:27} And they were all so amazed that they inquired among themselves, saying: “What is this? And what is this new doctrine? For with authority he commands even the unclean spirits, and they obey him.”

{1:28} Et processit rumor eius statim in omnem regionem Galilææ.
{1:28} And his fame went out quickly, throughout the entire region of Galilee.

{1:29} Et protinus egredientes de synagoga, venerunt in domum Simonis, et Andreæ cum Iacobo, et Ioanne.
{1:29} And soon after departing from the synagogue, they went into the house of Simon and Andrew, with James and John.

{1:30} Decumbebat autem socrus Simonis febricitans: et statim dicunt ei de illa.
{1:30} But the mother-in-law of Simon lay ill with a fever. And at once they told him about her.

{1:31} Et accedens elevavit eam, apprehensa manu eius: et continuo dimisit eam febris, et ministrabat eis.
{1:31} And drawing near to her, he raised her up, taking her by the hand. And immediately the fever left her, and she ministered to them.

{1:32} Vespere autem facto cum occidisset sol, afferebant ad eum omnes male habentes, et dæmonia habentes:
{1:32} Then, when evening arrived, after the sun had set, they brought to him all who had maladies and those who had demons.

{1:33} et erat omnis civitas congregata ad ianuam.
{1:33} And the entire city was gathered together at the door.

{1:34} Et curavit multos, qui vexabantur variis languoribus, et dæmonia multa eiiciebat, et non sinebat ea loqui, quoniam sciebant eum.
{1:34} And he healed many who were troubled with various illnesses. And he cast out many demons, but he would not permit them to speak, because they knew him.

{1:35} Et diluculo valde surgens, egressus abiit in desertum locum, ibique orabat.
{1:35} And rising up very early, departing, he went out to a deserted place, and there he prayed.

{1:36} Et prosecutus est eum Simon, et qui cum illo erant.
{1:36} And Simon, and those who were with him, followed after him.

{1:37} Et cum invenissent eum, dixerunt ei: Quia omnes quærunt te.
{1:37} And when they had found him, they said to him, “For everyone is seeking you.”

{1:38} Et ait illis: Eamus in proximos vicos, et civitates, ut et ibi prædicem: ad hoc enim veni.
{1:38} And he said to them: “Let us go into the neighboring towns and cities, so that I may preach there also. Indeed, it was for this reason that I came.”

{1:39} Et erat prædicans in synagogis eorum, et in omni Galilæa, et dæmonia eiiciens.
{1:39} And he was preaching in their synagogues and throughout all of Galilee, and casting out demons.

{1:40} Et venit ad eum leprosus deprecans eum: et genu flexo dixit ei: Si vis, potes me mundare.
{1:40} And a leper came to him, begging him. And kneeling down, he said to him, “If you are willing, you are able to cleanse me.”

{1:41} Iesus autem misertus eius, extendit manum suam: et tangens eum, ait illi: Volo: Mundare.
{1:41} Then Jesus, taking pity on him, reached out his hand. And touching him, he said to him: “I am willing. Be cleansed.”

{1:42} Et cum dixisset, statim discessit ab eo lepra, et mundatus est.
{1:42} And after he had spoken, immediately the leprosy departed from him, and he was cleansed.

{1:43} Et comminatus est ei, statimque eiecit illum:
{1:43} And he admonished him, and he promptly sent him away.

{1:44} et dicit ei: Vide nemini dixeris: sed vade, ostende te principi sacerdotum, et offer pro emundatione tua, quæ præcepit Moyses in testimonium illis.
{1:44} And he said to him: “See to it that you tell no one. But go and show yourself to the high priest, and offer for your cleansing that which Moses instructed, as a testimony for them.”

{1:45} At ille egressus cœpit prædicare, et diffamare sermonem, ita ut iam non posset manifeste introire in civitatem, sed foris in desertis locis esset, et conveniebant ad eum undique.
{1:45} But having departed, he began to preach and to disseminate the word, so that he was no longer able to openly enter a city, but had to remain outside, in deserted places. And they were gathered to him from every direction.

[Marcus 2]
[Mark 2]

{2:1} Et iterum intravit Capharnaum post dies,
{2:1} And after some days, he again entered into Capernaum.

{2:2} et auditum est quod in domo esset, et convenerunt multi, ita ut non caperet neque ad ianuam, et loquebatur eis verbum.
{2:2} And it was heard that he was in the house. And so many gathered that there was no room left, not even at the door. And he spoke the word to them.

{2:3} Et venerunt ad eum ferentes paralyticum, qui a quattuor portabatur.
{2:3} And they came to him, bringing a paralytic, who was being carried by four men.

{2:4} Et cum non possent offerre eum illi præ turba, nudaverunt tectum ubi erat: et patefacientes submiserunt grabatum, in quo paralyticus iacebat.
{2:4} And when they were not able to present him to him because of the crowd, they uncovered the roof where he was. And opening it, they lowered down the stretcher on which the paralytic was lying.

{2:5} Cum autem vidisset Iesus fidem illorum, ait paralytico: Fili, dimittuntur tibi peccata tua.
{2:5} Then, when Jesus had seen their faith, he said to the paralytic, “Son, your sins are forgiven you.”

{2:6} Erant autem illic quidam de scribis sedentes, et cogitantes in cordibus suis:
{2:6} But some of the scribes were sitting in that place and thinking in their hearts:

{2:7} Quid hic sic loquitur? blasphemat. Quis potest dimittere peccata, nisi solus Deus?
{2:7} “Why is this man speaking in this way? He is blaspheming. Who can forgive sins, but God alone?”

{2:8} Quo statim cognito Iesus spiritu suo quia sic cogitarent intra se, dicit illis: Quid ista cogitatis in cordibus vestris?
{2:8} At once, Jesus, realizing in his spirit that they were thinking this within themselves, said to them: “Why are you thinking these things in your hearts?

{2:9} Quid est facilius dicere paralytico: Dimittuntur tibi peccata: an dicere: Surge, tolle grabatum tuum, et ambula?
{2:9} Which is easier, to say to the paralytic, ‘Your sins are forgiven you,’ or to say, ‘Rise up, take up your stretcher, and walk?’

{2:10} Ut autem sciatis quia Filius hominis habet potestatem in terra dimittendi peccata, (ait paralytico)
{2:10} But so that you may know that the Son of man has authority on earth to forgive sins,” he said to the paralytic:

{2:11} tibi dico: Surge, tolle grabatum tuum, et vade in domum tuam.
{2:11} “I say to you: Rise up, take up your stretcher, and go into your house.”

{2:12} Et statim surrexit ille: et, sublato grabato, abiit coram omnibus, ita ut mirarentur omnes, et honorificent Deum, dicentes: Quia numquam sic vidimus.
{2:12} And immediately he got up, and lifting up his stretcher, he went away in the sight of them all, so that they all wondered. And they honored God, by saying, “We have never seen anything like this.”

{2:13} Et egressus est rursus ad mare: omnisque turba veniebat ad eum, et docebat eos.
{2:13} And he departed again to the sea. And the entire crowd came to him, and he taught them.

{2:14} Et cum præteriret, vidit Levi Alphæi sedentem ad telonium, et ait illi: Sequere me. Et surgens secutus est eum.
{2:14} And as he was passing by, he saw Levi of Alphaeus, sitting at the customs office. And he said to him, “Follow me.” And rising up, he followed him.

{2:15} Et factum est, cum accumberet in domo illius, multi publicani, et peccatores simul discumbebant cum Iesu, et discipulis eius: erant enim multi, qui et sequebantur eum.
{2:15} And it happened that, as he sat at table in his house, many tax collectors and sinners sat at table together with Jesus and his disciples. For those who followed him were many.

{2:16} Et scribæ, et Pharisæi videntes quia manducaret cum publicanis, et peccatoribus, dicebant discipulis eius: Quare cum publicanis, et peccatoribus manducat et bibit Magister vester?
{2:16} And the scribes and the Pharisees, seeing that he ate with tax collectors and sinners, said to his disciples, “Why does your Teacher eat and drink with tax collectors and sinners?”

~ The term ‘publican’ can also refer more generally to government officials, in this case to the government of the Romans, who were occupying the Holy Land.

{2:17} Hoc audito Iesus ait illis: Non necesse habent sani medico, sed qui male habent: non enim veni vocare iustos, sed peccatores.
{2:17} Jesus, having heard this, said to them: “The healthy have no need of a doctor, but those who have maladies do. For I came not to call the just, but sinners.”

{2:18} Et erant discipuli Ioannis, et Pharisæi ieiunantes: et veniunt, et dicunt illi: Quare discipuli Ioannis, et Pharisæorum ieiunant, tui autem discipuli non ieiunant?
{2:18} And the disciples of John, and the Pharisees, were fasting. And they arrived and said to him, “Why do the disciples of John and of the Pharisees fast, but your disciples do not fast?”

{2:19} Et ait illis Iesus: Numquid possunt filii nuptiarum, quamdiu sponsus cum illis est, ieiunare? Quanto tempore habent secum sponsum, non possunt ieiunare.
{2:19} And Jesus said to them: “How can the sons of the wedding fast while the groom is still with them? During whatever time they have the groom with them, they are not able to fast.

{2:20} Venient autem dies cum auferetur ab eis sponsus: et tunc ieiunabunt in illis diebus.
{2:20} But the days will arrive when the groom will be taken away from them, and then they shall fast, in those days.

{2:21} Nemo assumentum panni rudis assuit vestimento veteri: alioquin aufert supplementum novum a veteri, et maior scissura fit.
{2:21} No one sews a patch of new cloth onto an old garment. Otherwise, the new addition pulls away from the old, and the tear becomes worse.

{2:22} Et nemo mittit vinum novum in utres veteres: alioquin dirumpet vinum utres, et vinum effundetur, et utres peribunt: sed vinum novum in utres novos mitti debet.
{2:22} And no one puts new wine into old wineskins. Otherwise, the wine will burst the wineskins, and the wine will pour out, and the wineskins will be lost. Instead, new wine must be put into new wineskins.”

{2:23} Et factum est iterum Dominus Sabbatis ambularet per sata, et discipuli eius cœperunt progredi, et vellere spicas.
{2:23} And again, while the Lord was walking through the ripe grain on the Sabbath, his disciples, as they advanced, began to separate the ears of grains.

{2:24} Pharisæi autem dicebant ei: Ecce, quid faciunt Sabbatis quod non licet?
{2:24} But the Pharisees said to him, “Behold, why are they doing what is not lawful on the Sabbaths?”

{2:25} Et ait illis: Numquam legistis quid fecerit David, quando necessitatem habuit, et esuriit ipse, et qui cum eo erant?
{2:25} And he said to them: “Have you never read what David did, when he had need and was hungry, both he and those who were with him?

{2:26} quomodo introivit in domum Dei sub Abiathar principe sacerdotum, et panes propositionis manducavit, quos non licebat manducare, nisi sacerdotibus, et dedit eis, qui cum eo erant?
{2:26} How he went into the house of God, under the high priest Abiathar, and ate the bread of the Presence, which it was not lawful to eat, except for the priests, and how he gave it to those who were with him?”

{2:27} Et dicebat eis: Sabbatum propter hominem factum est, et non homo propter Sabbatum.
{2:27} And he said to them: “The Sabbath was made for man, and not man for the Sabbath.

{2:28} Itaque Dominus est Filius hominis, etiam Sabbati.
{2:28} And so, the Son of man is Lord, even of the Sabbath.”

[Marcus 3]
[Mark 3]

{3:1} Et introivit iterum in synagogam: et erat ibi homo habens manum aridam.
{3:1} And again, he entered into the synagogue. And there was a man there who had a withered hand.

{3:2} Et observabant eum, si Sabbatis curaret, ut accusarent illum.
{3:2} And they observed him, to see if he would cure on the Sabbaths, so that they might accuse him.

{3:3} Et ait homini habenti manum aridam: Surge in medium.
{3:3} And he said to the man who had the withered hand, “Stand up in the middle.”

{3:4} Et dicit eis: Licet Sabbatis benefacere, an male? animam salvam facere, an perdere? At illi tacebant.
{3:4} And he said to them: “Is it lawful to do good on the Sabbaths, or to do evil, to give health to a life, or to destroy?” But they remained silent.

{3:5} Et circumspiciens eos cum ira, contristatus super cæcitate cordis eorum, dicit homini: Extende manum tuam. Et extendit, et restituta est manus illi.
{3:5} And looking around at them with anger, being very saddened over the blindness of their hearts, he said to the man, “Extend your hand.” And he extended it, and his hand was restored to him.

{3:6} Exeuntes autem Pharisæi, statim cum Herodianis consilium faciebant adversus eum quomodo eum perderent.
{3:6} Then the Pharisees, going out, immediately took counsel with the Herodians against him, as to how they might destroy him.

~ Notice that the same word is used here (destroy) as in the verse where Jesus asks if it was lawful to destroy on the Sabbath. The Pharisees did not want Jesus to cure on the Sabbath, but they plotted His destruction on the same day.

{3:7} Iesus autem cum discipulis suis secessit ad mare: et multa turba a Galilæa, et Iudæa secuta est eum,
{3:7} But Jesus withdrew with his disciples to the sea. And a great crowd followed him from Galilee and Judea,

{3:8} et ab Ierosolymis, et ab Idumæa, et trans Iordanem: et qui circa Tyrum, et Sidonem, multitudo magna, audientes, quæ faciebat, venerunt ad eum.
{3:8} and from Jerusalem, and from Idumea and across the Jordan. And those around Tyre and Sidon, upon hearing what he was doing, came to him in a great multitude.

{3:9} Et dicit discipulis suis ut navicula sibi deserviret propter turbam, ne comprimerent eum.
{3:9} And he told his disciples that a small boat would be useful to him, because of the crowd, lest they press upon him.

{3:10} multos enim sanabat ita ut irruerent in eum ut illum tangerent quotquot habebant plagas.
{3:10} For he healed so many, that as many of them as had wounds would rush toward him in order to touch him.

{3:11} Et spiritus immundi, cum illum videbant, procidebant ei: et clamabant dicentes:
{3:11} And the unclean spirits, when they saw him, fell prostrate before him. And they cried out, saying,

{3:12} Tu es Filius Dei. Et vehementer comminabatur eis ne manifestarent illum.
{3:12} “You are the Son of God.” And he strongly admonished them, lest they make him known.

{3:13} Et ascendens in montem vocavit ad se quos voluit ipse: et venerunt ad eum.
{3:13} And ascending onto a mountain, he called to himself those whom he willed, and they came to him.

{3:14} Et fecit ut essent duodecim cum illo: et ut mitteret eos prædicare.
{3:14} And he acted so that the twelve would be with him, and so that he might send them out to preach.

~ Scripture does not here say what Jesus did exactly, what the act was. Perhaps it was the Sacrament of Ordination to the level of the deaconate.

{3:15} Et dedit illis potestatem curandi infirmitates, et eiiciendi dæmonia.
{3:15} And he gave them authority to cure infirmities, and to cast out demons:

{3:16} Et imposuit Simoni nomen Petrus:
{3:16} and he imposed on Simon the name Peter;

{3:17} et Iacobum Zebedæi, et Ioannem fratrem Iacobi, et imposuit eis nomina Boanerges, quod est, Filii tonitrui:
{3:17} and also he imposed on James of Zebedee, and John the brother of James, the name ‘Boanerges,’ that is, ‘Sons of Thunder;’

~ The imposition of these names is representative of their roles, and the roles of their successors: Peter and his successors are the Roman Pontiffs, and James and John are representative of those who assist the Roman Pontiffs (Patriarchs and Cardinals).

{3:18} et Andræam, et Philippum, et Bartholomæum, et Matthæum, et Thomam, et Iacobum Alphæi, et Thaddæum, et Simonem Cananæum,
{3:18} and Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James of Alphaeus, and Thaddeus, and Simon the Canaanite,

{3:19} et Iudas Iscariotem, qui et tradidit illum.
{3:19} and Judas Iscariot, who also betrayed him.

{3:20} Et veniunt ad domum: et convenit iterum turba, ita ut non possent neque panem manducare.
{3:20} And they went to a house, and the crowd gathered together again, so much so that they were not even able to eat bread.

{3:21} Et cum audissent sui, exierunt tenere eum: dicebant enim: Quoniam in furorem versus est.
{3:21} And when his own had heard of it, they went out to take hold of him. For they said: “Because he has gone mad.”

{3:22} Et scribæ, qui ab Ierosolymis descenderant, dicebant: Quoniam Beelzebub habet, et quia in principe dæmoniorum eiicit dæmonia.
{3:22} And the scribes who had descended from Jerusalem said, “Because he has Beelzebub, and because by the prince of demons does he cast out demons.”

{3:23} Et convocatis eis in parabolis dicebat illis: Quomodo potest Satanas Satanam eiicere?
{3:23} And having called them together, he spoke to them in parables: “How can Satan cast out Satan?

{3:24} Et si regnum in se dividatur, non potest regnum illud stare.
{3:24} For if a kingdom is divided against itself, that kingdom is not able to stand.

{3:25} Et si domus super semetipsam dispertiatur, non potest domus illa stare.
{3:25} And if a house is divided against itself, that house is not able to stand.

{3:26} Et si Satanas consurrexerit in semetipsum, dispertitus est, et non poterit stare, sed finem habet.
{3:26} And if Satan has risen up against himself, he would be divided, and he would not be able to stand; instead he reaches the end.

{3:27} Nemo potest vasa fortis ingressus in domum diripere, nisi prius fortem alliget, et tunc domum eius diripiet.
{3:27} No one is able to plunder the goods of a strong man, having entered into the house, unless he first binds the strong man, and then he shall plunder his house.

{3:28} Amen dico vobis, quoniam omnia dimittentur filiis hominum peccata, et blasphemiæ, quibus blasphemaverint:
{3:28} Amen I say to you, that all sins will be forgiven the sons of men, and the blasphemies by which they will have blasphemed.

{3:29} qui autem blasphemaverit in Spiritum Sanctum, non habebit remissionem in æternum, sed reus erit æterni delicti.
{3:29} But he who will have blasphemed against the Holy Spirit shall not have forgiveness in eternity; instead he shall be guilty of an eternal offense.”

~ Blasphemy against the Holy Spirit is nothing other than final impenitence, that is, to refuse through the last moment of life to repent from serious sin; this is a type of blasphemy against the Spirit because it is to the Spirit that we account the graces that make repentance from sin possible and effective.

{3:30} Quoniam dicebant: Spiritum immundum habet.
{3:30} For they said: “He has an unclean spirit.”

{3:31} Et veniunt mater eius et fratres: et foris stantes miserunt ad eum vocantes eum,
{3:31} And his mother and brothers arrived. And standing outside, they sent to him, calling him.

{3:32} et sedebat circa eum turba: et dicunt ei: Ecce mater tua, et fratres tui foris quærunt te.
{3:32} And the crowd was sitting around him. And they said to him, “Behold, your mother and your brothers are outside, seeking you.”

{3:33} Et respondens eis, ait: Quæ est mater mea, et fratres mei?
{3:33} And responding to them, he said, “Who is my mother and my brothers?”

{3:34} Et circumspiciens eos, qui in circuitu eius sedebant, ait: Ecce mater mea, et fratres mei.
{3:34} And looking around at those who were sitting all around him, he said: “Behold, my mother and my brothers.

{3:35} Qui enim fecerit voluntatem Dei, hic frater meus, et soror mea, et mater est.
{3:35} For whoever has done the will of God, the same is my brother, and my sister and mother.”

[Marcus 4]
[Mark 4]

{4:1} Et iterum cœpit docere ad mare: et congregata est ad eum turba multa, ita ut navim ascendens sederet in mari, et omnis turba circa mare super terram erat:
{4:1} And again, he began to teach by the sea. And a great crowd was gathered to him, so much so that, climbing into a boat, he was seated on the sea. And the entire crowd was on the land along the sea.

{4:2} et docebat eos in parabolis multa, et dicebat illis in doctrina sua:
{4:2} And he taught them many things in parables, and he said to them, in his doctrine:

{4:3} Audite: ecce exiit seminans ad seminandum.
{4:3} “Listen. Behold, the sower went out to sow.

{4:4} Et dum seminat, aliud cecidit circa viam, et venerunt volucres cæli, et comederunt illud.
{4:4} And while he was sowing, some fell along the way, and the birds of the air came and ate it.

{4:5} Aliud vero cecidit super petrosa, ubi non habuit terram multam: et statim exortum est, quoniam non habebat altitudinem terræ:
{4:5} Yet truly, others fell upon stony ground, where it did not have much soil. And it rose up quickly, because it had no depth of soil.

{4:6} et quando exortus est sol, exæstuavit: et eo quod non habebat radicem, exaruit.
{4:6} And when the sun was risen, it was scorched. And because it had no root, it withered away.

{4:7} Et aliud cecidit in spinas: et ascenderunt spinæ, et suffocaverunt illud, et fructum non dedit.
{4:7} And some fell among thorns. And the thorns grew up and suffocated it, and it did not produce fruit.

{4:8} Et aliud cecidit in terram bonam: et dabat fructum ascendentem, et crescentem, et afferebat unum triginta, unum sexaginta, et unum centum.
{4:8} And some fell on good soil. And it brought forth fruit that grew up, and increased, and yielded: some thirty, some sixty, and some one hundred.”

{4:9} Et dicebat: Qui habet aures audiendi, audiat.
{4:9} And he said, “Whoever has ears to hear, let him hear.”

{4:10} Et cum esset singularis, interrogaverunt eum hi, qui cum eo erant duodecim, parabolam.
{4:10} And when he was alone, the twelve, who were with him, questioned him about the parable.

{4:11} Et dicebat eis: Vobis datum est nosse mysterium regni Dei: illis autem, qui foris sunt, in parabolis omnia fiunt:
{4:11} And he said to them: “To you, it has been given to know the mystery of the kingdom of God. But to those who are outside, everything is presented in parables:

{4:12} ut videntes videant, et non videant: et audientes audiant, et non intelligant: nequando convertantur, et dimittantur eis peccata.
{4:12} ‘so that, seeing, they may see, and not perceive; and hearing, they may hear, and not understand; lest at any time they may be converted, and their sins would be forgiven them.’ ”

{4:13} Et ait illis: Nescitis parabolam hanc? et quomodo omnes parabolas cognoscetis?
{4:13} And he said to them: “Do you not understand this parable? And so, how will you understand all the parables?

{4:14} Qui seminat, verbum seminat.
{4:14} He who sows, sows the word.

{4:15} Hi autem sunt, qui circa viam, ubi seminatur verbum, et cum audierint, confestim venit Satanas, et aufert verbum, quod seminatum est in cordibus eorum.
{4:15} Now there are those who are along the way, where the word is sown. And when they have heard it, Satan quickly comes and takes away the word, which was sown in their hearts.

{4:16} Et hi sunt similiter, qui super petrosa seminantur: qui cum audierint verbum, statim cum gaudio accipiunt illud:
{4:16} And similarly, there are those who were sown upon stony ground. These, when they have heard the word, immediately accept it with gladness.

{4:17} et non habent radicem in se, sed temporales sunt: deinde orta tribulatione et persecutione propter verbum, confestim scandalizantur.
{4:17} But they have no root in themselves, and so they are for a limited time. And when next tribulation and persecution arises because of the word, they quickly fall away.

{4:18} Et alii sunt, qui in spinas seminantur: hi sunt, qui verbum audiunt,
{4:18} And there are others who are sown among thorns. These are those who hear the word,

{4:19} et ærumnæ sæculi, et deceptio divitiarum, et circa reliqua concupiscentiæ introeuntes suffocant verbum, et sine fructu efficitur.
{4:19} but worldly tasks, and the deception of riches, and desires about other things enter in and suffocate the word, and it is effectively without fruit.

~ The word ‘saeculi’ can mean many different things in different contexts; there is no one English word that even comes close to equating to ‘saeculi’. It can refer to the future, to the distant past, or to a generation of people, or to a lineage throughout numerous generations, or to the world. In this context, the word refers not to the future or the past, but to the world, or more specifically in this verse to worldly tasks.

{4:20} Et hi sunt, qui super terram bonam seminati sunt, qui audiunt verbum, et suscipiunt, et fructificant, unum triginta, unum sexaginta, et unum centum.
{4:20} And there are those who are sown upon good soil, who hear the word and accept it; and these bear fruit: some thirty, some sixty, and some one hundred.”

~ The word ‘unum’ is translated as ‘some’ instead of as ‘one’ in order to avoid confusion with the numbers 30, 60, and 100.

{4:21} Et dicebat illis: Numquid venit lucerna ut sub modo ponatur, aut sub lecto? nonne ut super candelabrum ponatur?
{4:21} And he said to them: “Would someone enter with a lamp in order to place it under a basket or under a bed? Would it not be placed upon a lampstand?

{4:22} Non est enim aliquid absconditum, quod non manifestetur: nec factum est occultum, sed ut in palam veniat.
{4:22} For there is nothing hidden that will not be revealed. Neither was anything done in secret, except that it may be made public.

{4:23} Si quis habet aures audiendi, audiat.
{4:23} If anyone has ears to hear, let him hear.”

{4:24} Et dicebat illis: Videte quid audiatis. In qua mensura mensi fueritis, remetietur vobis, et adiicietur vobis.
{4:24} And he said to them: “Consider what you hear. With whatever measure you have measured out, it shall be measured back to you, and more shall be added to you.

{4:25} Qui enim habet, dabitur illi: et qui non habet, etiam quod habet auferetur ab eo.
{4:25} For whoever has, to him it shall be given. And whoever has not, from him even what he has shall be taken away.”

{4:26} Et dicebat: Sic est regnum Dei, quemadmodum si homo iaciat sementem in terram,
{4:26} And he said: “The kingdom of God is like this: it is as if a man were to cast seed on the land.

{4:27} et dormiat, et exurgat nocte et die, et semen germinet, et increscat dum nescit ille.
{4:27} And he sleeps and he arises, night and day. And the seed germinates and grows, though he does not know it.

{4:28} Ultro enim terra fructificat, primum herbam, deinde spicam, deinde plenum frumentum in spica.
{4:28} For the earth bears fruit readily: first the plant, then the ear, next the full grain in the ear.

{4:29} Et cum producerit fructus, statim mittit falcem, quoniam adest messis.
{4:29} And when the fruit has been produced, immediately he sends out the sickle, because the harvest has arrived.”

{4:30} Et dicebat: Cui assimilabimus regnum Dei? aut cui parabolæ comparabimus illud?
{4:30} And he said: “To what should we compare the kingdom of God? Or to what parable should we compare it?

{4:31} Sicut granum sinapis, quod cum seminatum fuerit in terra, minus est omnibus seminibus, quæ sunt in terra:
{4:31} It is like a grain of mustard seed which, when it has been sown in the earth, is less than all the seeds which are in the earth.

{4:32} et cum seminatum fuerit, ascendit, et fit maius omnibus oleribus, et facit ramos magnos, ita ut possint sub umbra eius aves cæli habitare.
{4:32} And when it is sown, it grows up and becomes greater than all the plants, and it produces great branches, so much so that the birds of the air are able to live under its shadow.”

{4:33} Et talibus multis parabolis loquebatur eis verbum, prout poterant audire:
{4:33} And with many such parables he spoke the word to them, as much as they were able to hear.

{4:34} sine parabola autem non loquebatur eis. Seorsum autem discipulis suis disserebat omnia.
{4:34} But he did not speak to them without a parable. Yet separately, he explained all things to his disciples.

{4:35} Et ait illis in illa die, cum sero esset factum: Transeamus contra.
{4:35} And on that day, when evening had arrived, he said to them, “Let us cross over.”

{4:36} Et dimittentes turbam, assumunt eum ita ut erat in navi: et aliæ naves erant cum illo.
{4:36} And dismissing the crowd, they brought him, so that he was in one boat, and other boats were with him.

{4:37} Et facta est procella magna venti, et fluctus mittebat in navim, ita ut impleretur navis.
{4:37} And a great wind storm occurred, and the waves broke over the boat, so that the boat was being filled.

{4:38} Et erat ipse in puppi super cervical dormiens: et excitant eum, et dicunt illi: Magister, non ad te pertinet, quia perimus?
{4:38} And he was in the stern of the boat, sleeping on a pillow. And they woke him and said to him, “Teacher, does it not concern you that we are perishing?”

{4:39} Et exurgens comminatus est vento, et dixit mari: Tace, obmutesce. Et cessavit ventus: et facta est tranquillitas magna.
{4:39} And rising up, he rebuked the wind, and he said to the sea: “Silence. Be stilled.” And the wind ceased. And a great tranquility occurred.

{4:40} Et ait illis: Quid timidi estis? necdum habetis fidem? et timuerunt timore magno, et dicebant ad alterutrum: Quis, putas, est iste, quia et ventus et mare obediunt ei?
{4:40} And he said to them: “Why are you afraid? Do you still lack faith?” And they were struck with a great fear. And they said to one another, “Who do you think this is, that both wind and sea obey him?”

[Marcus 5]
[Mark 5]

{5:1} Et venerunt trans fretum maris in regionem Gerasenorum.
{5:1} And they went across the strait of the sea into the region of the Gerasenes.

{5:2} Et exeunti ei de navi, statim occurrit de monumentis homo in spiritu immundo,
{5:2} And as he was departing from the boat, he was immediately met, from among the tombs, by a man with an unclean spirit,

{5:3} qui domicilium habebat in monumentis, et neque catenis iam quisquam poterat eum ligare:
{5:3} who had his dwelling place with the tombs; neither had anyone been able to bind him, even with chains.

{5:4} quoniam sæpe compedibus et catenis vinctus, dirupisset catenas, et compedes comminuisset, et nemo poterat eum domare.
{5:4} For having been bound often with shackles and chains, he had broken the chains and smashed the shackles; and no one had been able to tame him.

{5:5} Et semper die ac nocte in monumentis, et in montibus erat, clamans, et concidens se lapidibus.
{5:5} And he was always, day and night, among the tombs, or in the mountains, crying out and cutting himself with stones.

{5:6} Videns autem Iesum a longe, cucurrit, et adoravit eum:
{5:6} And seeing Jesus from afar, he ran and adored him.

{5:7} et clamans voce magna dixit: Quid mihi, et tibi, Iesu Fili Dei altissimi? Adiuro te per Deum, ne me torqueas.
{5:7} And crying out with a loud voice, he said: “What am I to you, Jesus, the Son of the Most High God? I beseech you by God, that you not torment me.”

{5:8} Dicebat enim illi: Exi spiritus immunde ab homine.
{5:8} For he said to him, “Depart from the man, you unclean spirit.”

{5:9} Et interrogabat eum: Quod tibi nomen est? Et dicit ei: Legio mihi nomen est, quia multi sumus.
{5:9} And he questioned him: “What is your name?” And he said to him, “My name is Legion, for we are many.”

{5:10} Et deprecabatur eum multum, ne se expelleret extra regionem.
{5:10} And he entreated him greatly, so that he would not expel him from the region.

{5:11} Erat autem ibi circa montem grex porcorum magnus, pascens.
{5:11} And in that place, near the mountain, there was a great herd of swine, feeding.

{5:12} Et deprecabantur eum spiritus, dicentes: Mitte nos in porcos ut in eos introeamus.
{5:12} And the spirits entreated him, saying: “Send us into the swine, so that we may enter into them.”

{5:13} Et concessit eis statim Iesus. Et exeuntes spiritus immundi introierunt in porcos: et magno impetu grex præcipitatus est in mare ad duo millia, et suffocati sunt in mari.
{5:13} And Jesus promptly gave them permission. And the unclean spirits, departing, entered into the swine. And the herd of about two thousand rushed down with great force into the sea, and they were drowned in the sea.

{5:14} Qui autem pascebant eos, fugerunt, et nunciaverunt in civitatem, et in agros. Et egressi sunt videre quid esset factum:
{5:14} Then those who pastured them fled, and they reported it in the city and in the countryside. And they all went out to see what was happening.

{5:15} et veniunt ad Iesum: et vident illum, qui a dæmonio vexabatur, sedentem, vestitum, et sanæ mentis, et timuerunt.
{5:15} And they came to Jesus. And they saw the man who had been troubled by the demon, sitting, clothed and with a sane mind, and they were afraid.

{5:16} Et narraverunt illis, qui viderant, qualiter factum esset ei, qui dæmonium habuerat, et de porcis.
{5:16} And those who had seen it explained to them how he had dealt with the man who had the demon, and about the swine.

{5:17} Et rogare cœperunt eum ut discederet de finibus eorum.
{5:17} And they began to petition him, so that he would withdraw from their borders.

{5:18} Cumque ascenderet navim, cœpit illum deprecari, qui a dæmonio vexatus fuerat, ut esset cum illo,
{5:18} And as he was climbing into the boat, the man who had been troubled by the demons began to beg him, so that he might be with him.

{5:19} et non admisit eum, sed ait illi: Vade in domum tuam ad tuos, et annuncia illis quanta tibi Dominus fecerit, et misertus sit tui.
{5:19} And he did not permit him, but he said to him, “Go to your own people, in your own house, and announce to them how great are the things that the Lord has done for you, and how he has taken pity on you.”

{5:20} Et abiit, et cœpit prædicare in Decapoli, quanta sibi fecisset Iesus: et omnes mirabantur.
{5:20} And he went away and began to preach in the Ten Cities, how great were the things that Jesus had done for him. And everyone wondered.

{5:21} Et cum transcendisset Iesus in navi rursum trans fretum, convenit turba multa ad eum, et erat circa mare.
{5:21} And when Jesus had crossed in the boat, over the strait again, a great crowd came together before him. And he was near the sea.

{5:22} Et venit quidam de archisynagogis nomine Iairus: et videns eum, procidit ad pedes eius,
{5:22} And one of the rulers of the synagogue, named Jairus, approached. And seeing him, he fell prostrate at his feet.

~ It seems from the wording of this verse that the person who approached was merely one of several rulers of the synagogue, since ‘archisynagogis’ is plural, and not the highest ranking of the leaders.

{5:23} et deprecabatur eum multum, dicens: Quoniam filia mea in extremis est, Veni, impone manum super eam, ut salva sit, et vivat.
{5:23} And he beseeched him greatly, saying: “For my daughter is near the end. Come and lay your hand on her, so that she may be healthy and may live.”

{5:24} Et abiit cum illo, et sequebatur eum turba multa, et comprimebant eum.
{5:24} And he went with him. And a great crowd followed him, and they pressed upon him.

{5:25} Et mulier, quæ erat in profluvio sanguinis annis duodecim,
{5:25} And there was a woman who had a flow of blood for twelve years.

{5:26} et fuerat multa perpessa a compluribus medicis: et erogaverat omnia sua, nec quidquam profecerat, sed magis deterius habebat:
{5:26} And she had endured much from several physicians, and she had spent everything she owned with no benefit at all, but instead she became worse.

{5:27} cum audisset de Iesu, venit in turba retro, et tetigit vestimentum eius:
{5:27} Then, when she had heard of Jesus, she approached through the crowd behind him, and she touched his garment.

{5:28} dicebat enim: Quia si vel vestimentum eius tetigero, salva ero.
{5:28} For she said: “Because if I touch even his garment, I will be saved.”

{5:29} Et confestim siccatus est fons sanguinis eius: et sensit corpore quia sanata esset a plaga.
{5:29} And immediately, the source of her bleeding was dried up, and she sensed in her body that she had been healed from the wound.

{5:30} Et statim Iesus in semetipso cognoscens virtutem, quæ exierat de illo, conversus ad turbam, aiebat: Quis tetigit vestimenta mea?
{5:30} And immediately Jesus, realizing within himself that power that had gone out from him, turning to the crowd, said, “Who touched my garments?”

{5:31} Et dicebant ei discipuli sui: Vides turbam comprimentem te, et dicis: Quis me tetigit?
{5:31} And his disciples said to him, “You see that the crowd presses around you, and yet you say, ‘Who touched me?’ ”

{5:32} Et circumspiciebat videre eam, quæ hoc fecerat.
{5:32} And he looked around to see the woman who had done this.

{5:33} Mulier vero timens et tremens, sciens quod factum esset in se, venit et procidit ante eum, et dixit ei omnem veritatem.
{5:33} Yet truly, the woman, in fear and trembling, knowing what had happened within her, went and fell prostrate before him, and she told him the whole truth.

{5:34} Ille autem dixit ei: Filia, fides tua te salvam fecit: vade in pace, et esto sana a plaga tua.
{5:34} And he said to her: “Daughter, your faith has saved you. Go in peace, and be healed from your wound.”

{5:35} Adhuc eo loquente, veniunt ab archisynagogo, dicentes: Quia filia tua mortua est: quid ultra vexas Magistrum?
{5:35} While he was still speaking, they arrived from the ruler of the synagogue, saying: “Your daughter is dead. Why trouble the Teacher any further?”

~ Now the ruler (singular) of the synagogue sends someone to tell Jairus that his daughter is dead. This one ruler who sent to Jairus seems to have a higher ranking than Jairus.

{5:36} Iesus autem audito verbo, quod dicebatur, ait archisynagogo: Noli timere: tantummodo crede.
{5:36} But Jesus, having heard the word that was spoken, said to the ruler of the synagogue: “Do not be afraid. You need only believe.”

{5:37} Et non admisit quemquam se sequi nisi Petrum, et Iacobum, et Ioannem fratrem Iacobi.
{5:37} And he would not permit anyone to follow him, except Peter, and James, and John the brother of James.

{5:38} Et veniunt in domum archisynagogi, et videt tumultum, et flentes, et eiulantes multum.
{5:38} And they went to the house of the ruler of the synagogue. And he saw a tumult, and weeping, and much wailing.

{5:39} Et ingressus, ait illis: Quid turbamini, et ploratis? puella non est mortua, sed dormit.
{5:39} And entering, he said to them: “Why are you disturbed and weeping? The girl is not dead, but is asleep.”

{5:40} Et irridebant eum. Ipse vero eiectis omnibus assumit patrem, et matrem puellæ, et qui secum erant, et ingreditur ubi puella erat iacens.
{5:40} And they derided him. Yet truly, having put them all out, he took the father and mother of the girl, and those who were with him, and he entered to where the girl was lying.

{5:41} Et tenens manum puellæ, ait illi: Talitha cumi, quod est interpretatum: Puella (tibi dico) surge.
{5:41} And taking the girl by the hand, he said to her, “Talitha koumi,” which means, “Little girl, (I say to you) arise.”

{5:42} Et confestim surrexit puella, et ambulabat: erat autem annorum duodecim: et obstupuerunt stupore magno.
{5:42} And immediately the young girl rose up and walked. Now she was twelve years old. And they were suddenly struck with a great astonishment.

{5:43} Et præcepit illis vehementer ut nemo id sciret: et dixit dari illi manducare.
{5:43} And he instructed them sternly, so that no one would know about it. And he told them to give her something to eat.

[Marcus 6]
[Mark 6]

{6:1} Et egressus inde, abiit in patriam suam: et sequebantur eum discipuli sui:
{6:1} And departing from there, he went away to his own country; and his disciples followed him.

{6:2} et facto Sabbato cœpit in synagoga docere: et multi audientes admirabantur in doctrina eius, dicentes: Unde huic hæc omnia? et quæ est sapientia, quæ data est illi? et virtutes tales, quæ per manus eius efficiuntur!
{6:2} And when the Sabbath arrived, he began to teach in the synagogue. And many, upon hearing him, were amazed at his doctrine, saying: “Where did this one get all these things?” and, “What is this wisdom, which has been given to him?” and, “Such powerful deeds, which are wrought by his hands!”

{6:3} Nonne hic est faber, filius Mariæ, frater Iacobi, et Ioseph, et Iudæ, et Simonis? nonne et sorores eius hic nobiscum sunt? Et scandalizabantur in illo.
{6:3} “Is this not the carpenter, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? Are not his sisters also here with us?” And they took great offense at him.

{6:4} Et dicebat illis Iesus: Quia non est propheta sine honore nisi in patria sua, et in domo sua, et in cognatione sua.
{6:4} And Jesus said to them, “A prophet is not without honor, except in his own country, and in his own house, and among his own kindred.”

{6:5} Et non poterat ibi virtutem ullam facere, nisi paucos infirmos impositis manibus curavit:
{6:5} And he was not able to perform any miracles there, except that he cured a few of the infirm by laying his hands on them.

{6:6} et mirabatur propter incredulitatem eorum, et circuibat castella in circuitu docens.
{6:6} And he wondered, because of their unbelief, and he traveled around in the villages, teaching.

{6:7} Et vocavit duodecim: et cœpit eos mittere binos, et dabat illis potestatem spirituum immundorum.
{6:7} And he called the twelve. And he began to send them out in twos, and he gave them authority over unclean spirits.

{6:8} Et præcepit eis ne quid tollerent in via, nisi virgam tantum: non peram, non panem, neque in zona æs,
{6:8} And he instructed them not to take anything for the journey, except a staff: no traveling bag, no bread, and no money belt,

{6:9} sed calceatos sandaliis, et ne induerentur duabus tunicis.
{6:9} but to wear sandals, and not to wear two tunics.

{6:10} Et dicebat eis: Quocumque introieritis in domum: illic manete donec exeatis inde:
{6:10} And he said to them: “Whenever you have entered into a house, stay there until you depart from that place.

{6:11} et quicumque non receperint vos, nec audierint vos, exeuntes inde, excutite pulverem de pedibus vestris in testimonium illis.
{6:11} And whoever will neither receive you, nor listen to you, as you go away from there, shake off the dust from your feet as a testimony against them.”

{6:12} Et exeuntes prædicabant ut pœnitentiam agerent:
{6:12} And going out, they were preaching, so that people would repent.

~ Literally, the text says ‘so that they would repent,’ but the word ‘people’ is used to distinguish the ‘they’ of ‘praedicabant’ from the ‘they’ of ‘agerent.’

{6:13} et dæmonia multa eiiciebant, et ungebant oleo multos ægros, et sanabant.
{6:13} And they cast out many demons, and they anointed many of the sick with oil and healed them.

{6:14} Et audivit rex Herodes, (manifestum enim factum est nomen eius) et dicebat: Quia Ioannes Baptista resurrexit a mortuis: et propterea virtutes operantur in illo.
{6:14} And king Herod heard of it, (for his name had become well-known) and he said: “John the Baptist has risen again from the dead, and because of this, miracles are at work in him.”

{6:15} Alii autem dicebant: Quia Elias est. Alii vero dicebant: Quia propheta est, quasi unus ex prophetis.
{6:15} But others were saying, “Because it is Elijah.” Still others were saying, “Because he is a prophet, like one of the prophets.”

{6:16} Quo audito Herodes ait: Quem ego decollavi Ioannem, hic a mortuis resurrexit.
{6:16} When Herod had heard it, he said, “John whom I beheaded, the same has risen again from the dead.”

{6:17} Ipse enim Herodes misit, ac tenuit Ioannem, et vinxit eum in carcere propter Herodiadem uxorem Philippi fratris sui, quia duxerat eam.
{6:17} For Herod himself had sent to capture John, and had chained him in prison, because of Herodias, the wife of his brother Philip; for he had married her.

{6:18} Dicebat enim Ioannes Herodi: Non licet tibi habere uxorem fratris tui.
{6:18} For John was saying to Herod, “It is not lawful for you to have your brother’s wife.”

{6:19} Herodias autem insidiabatur illi: et volebat occidere eum, nec poterat.
{6:19} Now Herodias was devising treachery against him; and she wanted to kill him, but she was unable.

{6:20} Herodes enim metuebat Ioannem, sciens eum virum iustum et sanctum, et custodiebat eum: et audito eo multa faciebat, et libenter eum audiebat.
{6:20} For Herod was apprehensive of John, knowing him to be a just and holy man, and so he guarded him. And he heard that he was accomplishing many things, and so he listened to him willingly.

{6:21} Et cum dies opportunus accidisset, Herodes natalis sui cœnam fecit principibus, et tribunis, et primis Galilææ.
{6:21} And when an opportune time had arrived, Herod held a feast on his birthday, with the leaders, and the tribunes, and the first rulers of Galilee.

{6:22} Cumque introisset filia ipsius Herodiadis, et saltasset, et placuisset Herodi, simulque recumbentibus; rex ait puellæ: Pete a me quod vis, et dabo tibi:
{6:22} And when the daughter of the same Herodias had entered, and danced, and pleased Herod, along with those who were at table with him, the king said to the girl, “Request from me whatever you want, and I will give it to you.”

{6:23} et iuravit illi: Quia quidquid petieris dabo tibi, licet dimidium regni mei.
{6:23} And he swore to her, “Anything that you request, I will give to you, even up to half my kingdom.”

{6:24} Quæ cum exisset, dixit matri suæ: Quid petam? At illa dixit: Caput Ioannis Baptistæ.
{6:24} And when she had gone out, she said to her mother, “What shall I request?” But her mother said, “The head of John the Baptist.”

{6:25} Cumque introisset statim cum festinatione ad regem, petivit dicens: Volo ut protinus des mihi in disco caput Ioannis Baptistæ.
{6:25} And immediately, when she had entered with haste to the king, she petitioned him, saying: “I want you to give me at once the head of John the Baptist on a platter.”

{6:26} Et contristatus est rex: propter iusiurandum, et propter simul discumbentes noluit eam contristare:
{6:26} And the king was greatly saddened. But because of his oath, and because of those who were sitting with him at table, he was not willing to disappoint her.

{6:27} sed misso spiculatore præcepit afferri caput eius in disco.
{6:27} So, having sent an executioner, he instructed that his head be brought on a platter.

{6:28} Et decollavit eum in carcere, et attulit caput eius in disco: et dedit illud puellæ, et puella dedit matri suæ.
{6:28} And he beheaded him in prison, and he brought his head on a platter. And he gave it to the girl, and the girl gave it her mother.

{6:29} Quo audito, discipuli eius venerunt, et tulerunt corpus eius: et posuerunt illud in monumento.
{6:29} When his disciples heard about it, they came and took his body, and they placed it in a tomb.

{6:30} Et convenientes Apostoli ad Iesum, renunciaverunt ei omnia, quæ egerant, et docuerant.
{6:30} And the Apostles, returning to Jesus, reported to him everything that they had done and taught.

{6:31} Et ait illis: Venite seorsum in desertum locum, et requiescite pusillum. Erant enim qui veniebant et redibant multi: et nec spatium manducandi habebant.
{6:31} And he said to them, “Go out alone, into a deserted place, and rest for a little while.” For there were so many who were coming and going, that they did not even have time to eat.

{6:32} Et ascendentes in navim, abierunt in desertum locum seorsum.
{6:32} And climbing into a boat, they went away to a deserted place alone.

{6:33} Et viderunt eos abeuntes, et cognoverunt multi: et pedestres de omnibus civitatibus concurrerunt illuc, et prævenerunt eos.
{6:33} And they saw them going away, and many knew about it. And together they ran by foot from all the cities, and they arrived before them.

{6:34} Et exiens vidit turbam multam Iesus: et misertus est super eos, quia erant sicut oves non habentes pastorem, et cœpit docere multa.
{6:34} And Jesus, going out, saw a great multitude. And he took pity on them, because they were like sheep without a shepherd, and he began to teach them many things.

{6:35} Et cum iam hora multa fieret, accesserunt discipuli eius, dicentes: Desertus est locus hic, et iam hora præteriit:
{6:35} And when many hours had now passed, his disciples drew near to him, saying: “This is a deserted place, and the hour is now late.

{6:36} dimitte illos, ut euntes in proximas villas, et vicos, emant sibi cibos, quos manducent:
{6:36} Send them away, so that by going out to nearby villages and towns, they might buy provisions for themselves to eat.”

{6:37} Et respondens ait illis: Date illis vos manducare. Et dixerunt ei: Euntes emamus ducentis denariis panes, et dabimus illis manducare.
{6:37} And responding, he said to them, “Give them something to eat yourselves.” And they said to him, “Let us go out and buy bread for two hundred denarii, and then we will give them something to eat.”

{6:38} Et dicit eis: Quot panes habetis? Ite, et videte. Et cum cognovissent, dicunt: Quinque, et duos pisces.
{6:38} And he said to them: “How many loaves do you have? Go and see.” And when they had found out, they said, “Five, and two fish.”

{6:39} Et præcepit illis ut accumbere facerent omnes secundum contubernia super viride fœnum.
{6:39} And he instructed them to make them all sit down in groups on the green grass.

{6:40} Et discubuerunt in partes per centenos, et quinquagenos.
{6:40} And they sat down in divisions by hundreds and by fifties.

{6:41} Et acceptis quinque panibus et duobus pisces, intuens in cælum, benedixit, et fregit panes, et dedit discipulis suis, ut ponerent ante eos: et duos pisces divisit omnibus.
{6:41} And having received the five loaves and the two fish, gazing up to heaven, he blessed and broke the bread, and he gave it to his disciples to set before them. And the two fish he divided among them all.

{6:42} Et manducaverunt omnes, et saturati sunt.
{6:42} And they all ate and were satisfied.

{6:43} Et sustulerunt reliquias, fragmentorum duodecim cophinos plenos, et de piscibus.
{6:43} And they brought together the remainder: twelve baskets full of fragments and of fish.

{6:44} Erant autem qui manducaverunt quinque millia virorum.
{6:44} Now those who ate were five thousand men.

{6:45} Et statim coegit discipulos suos ascendere navim, ut præcederent eum trans fretum ad Bethsaidam, dum ipse dimitteret populum.
{6:45} And without delay he urged his disciples to climb into the boat, so that they might precede him across the sea to Bethsaida, while he dismissed the people.

{6:46} Et cum dimisisset eos, abiit in montem orare.
{6:46} And when he had dismissed them, he went to the mountain to pray.

{6:47} Et cum sero esset, erat navis in medio mari, et ipse solus in terra.
{6:47} And when it was late, the boat was in the midst of the sea, and he was alone on the land.

{6:48} Et videns eos laborantes in remigando, (erat enim ventus contrarius eis) et circa quartam vigiliam noctis venit ad eos ambulans supra mare: et volebat præterire eos.
{6:48} And seeing them struggling to row, (for the wind was against them,) and about the fourth watch of the night, he came to them, walking upon the sea. And he intended to pass by them.

{6:49} At illi ut viderunt eum ambulantem supra mare, putaverunt phantasma esse, et exclamaverunt.
{6:49} But when they saw him walking upon the sea, they thought it was an apparition, and they cried out.

{6:50} Omnes enim viderunt eum, et conturbati sunt. Et statim locutus est cum eis, et dixit eis: Confidite, ego sum, nolite timere.
{6:50} For they all saw him, and they were very disturbed. And immediately he spoke with them, and he said to them: “Be strengthened in faith. It is I. Do not be afraid.”

{6:51} Et ascendit ad illos in navim, et cessavit ventus. Et plus magis intra se stupebant:
{6:51} And he climbed into the boat with them, and the wind ceased. And they became even more astonished within themselves.

{6:52} non enim intellexerunt de panibus: erat enim cor eorum obcæcatum.
{6:52} For they did not understand about the bread. For their heart had been blinded.

{6:53} Et cum transfretassent, venerunt in terram Genesareth, et applicuerunt.
{6:53} And when they had crossed over, they arrived in the land of Genesaret, and they reached the shore.

{6:54} Cumque egressi essent de navi, continuo cognoverunt eum:
{6:54} And when they had disembarked from the boat, the people immediately recognized him.

~ Again, the word ‘people’ is used instead of the pronoun ‘they’ in order to clarify to whom ‘they’ refers.

{6:55} et percurrentes universam regionem illam, cœperunt in grabatis eos, qui se male habebant, circumferre, ubi audiebant eum esse.
{6:55} And running throughout that entire region, they began to carry on beds those who had maladies, to where they heard that he would be.

{6:56} Et quocumque introibat, in vicos, vel in villas, aut civitates, in plateis ponebant infirmos, et deprecabantur eum, ut vel fimbriam vestimenti eius tangerent, et quotquot tangebant eum, salvi fiebant.
{6:56} And in whichever place he entered, in towns or villages or cities, they placed the infirm in the main streets, and they pleaded with him that they might touch even the hem of his garment. And as many as touched him were made healthy.

[Marcus 7]
[Mark 7]

{7:1} Et conveniunt ad eum Pharisæi, et quidam de scribis, venientes ab Ierosolymis.
{7:1} And the Pharisees and some of the scribes, arriving from Jerusalem, gathered together before him.

{7:2} Et cum vidissent quosdam ex discipulis eius communibus manibus, id est non lotis, manducare panes, vituperaverunt.
{7:2} And when they had seen certain ones from his disciples eating bread with common hands, that is, with unwashed hands, they disparaged them.

{7:3} Pharisæi enim, et omnes Iudæi, nisi crebro laverint manus, non manducant, tenentes traditionem seniorum:
{7:3} For the Pharisees, and all the Jews, do not eat without repeatedly washing their hands, holding to the tradition of the elders.

{7:4} et a foro nisi baptizentur, non comedunt: et alia multa sunt, quæ tradita sunt illis servare, baptismata calicum, et urceorum, et æramentorum, et lectorum:
{7:4} And when returning from the market, unless they wash, they do not eat. And there are many other things which have been handed down to them to observe: the washings of cups, and pitchers, and bronze containers, and beds.

{7:5} et interrogabant eum Pharisæi, et scribæ: Quare discipuli tui non ambulant iuxta traditionem seniorum, sed communibus manibus manducant panem?
{7:5} And so the Pharisees and the scribes questioned him: “Why do your disciples not walk according to the tradition of the elders, but they eat bread with common hands?”

{7:6} At ille respondens, dixit eis: Bene prophetavit Isaias de vobis hypocritis, sicut scriptum est: Populus hic labiis me honorat, cor autem eorum longe est a me.
{7:6} But in response, he said to them: “So well did Isaiah prophesy about you hypocrites, just as it has been written: ‘This people honors me with their lips, but their heart is far from me.

{7:7} In vanum autem me colunt, docentes doctrinas, et præcepta hominum.
{7:7} And in vain do they worship me, teaching the doctrines and precepts of men.’

{7:8} Relinquentes enim mandatum Dei, tenetis traditionem hominum, baptismata urceorum, et calicum: et alia similia his facitis multa.
{7:8} For abandoning the commandment of God, you hold to the tradition of men, to the washing of pitchers and cups. And you do many other things similar to these.”

{7:9} Et dicebat illis: Bene irritum facitis præceptum Dei, ut traditionem vestram servetis.
{7:9} And he said to them: “You effectively nullify the precept of God, so that you may observe your own tradition.

{7:10} Moyses enim dixit: Honora patrem tuum, et matrem tuam. Et: Qui maledixerit patri, vel matri, morte moriatur.
{7:10} For Moses said: ‘Honor your father and your mother,’ and, ‘Whoever will have cursed father or mother, let him die a death.’

{7:11} Vos autem dicitis: Si dixerit homo patri, aut matri, Corban, (quod est donum) quodcumque ex me, tibi profuerit:
{7:11} But you say, ‘If a man will have said to his father or mother: Korban, (which is a gift) whatever is from me will be to your benefit,’

~ In other words, the man does not have to do anything for his parents, because everything good that he does is somehow to their benefit.

{7:12} et ultra non dimittitis eum quidquam facere patri suo, aut matri,
{7:12} then you do not release him to do anything for his father or mother,

{7:13} rescindentes verbum Dei per traditionem vestram, quam tradidistis: et similia huiusmodi multa facitis.
{7:13} rescinding the word of God through your tradition, which you have handed down. And you do many other similar things in this way.”

{7:14} Et advocans iterum turbam, dicebat illis: Audite me omnes, et intelligite.
{7:14} And again, calling the crowd to him, he said to them: “Listen to me, all of you, and understand.

{7:15} Nihil est extra hominem introiens in eum, quod possit eum coinquinare, sed quæ de homine procedunt illa sunt, quæ coinquinant hominem.
{7:15} There is nothing from outside a man which, by entering into him, is able to defile him. But the things which proceed from a man, these are what pollute a man.

~ The word ‘coinquinant’ is from the 1590 Sixtus V edition of the Vulgate, in place of the word ‘communicant’ from the 1598 edition. The reason for using ‘communicant’ is the previous use of the word ‘communibus’ to refer to unwashed hands, but the continued use of that term becomes confusing.

{7:16} Si quis habet aures audiendi, audiat.
{7:16} Whoever has ears to hear, let him hear.”

{7:17} Et cum introisset in domum a turba, interrogabant eum discipuli eius parabolam.
{7:17} And when he had entered into the house, away from the crowd, his disciples questioned him about the parable.

{7:18} Et ait illis: Sic et vos imprudentes estis? Non intelligitis quia omne extrinsecus introiens in hominem, non potest eum coinquinare?
{7:18} And he said to them: “So, are you also without prudence? Do you not understand that everything entering to a man from outside is not able to pollute him?

{7:19} Quia non intrat in cor eius, sed in ventrum vadit, et in secessum exit, purgans omnes escas.
{7:19} For it does not enter into his heart, but into the gut, and it exits into the sewer, purging all foods.”

{7:20} Dicebat autem, quoniam quæ de homine exeunt, illa coinquinant hominem.
{7:20} “But,” he said “the things which go out from a man, these pollute a man.

{7:21} Ab intus enim de corde hominum malæ cogitationes procedunt, adulteria, fornicationes, homicidia,
{7:21} For from within, from the heart of men, proceed evil thoughts, adulteries, fornications, murders,

{7:22} furta, avaritiæ, nequitiæ, dolus, impudicitiæ, oculus malus, blasphemia, superbia, stultitia.
{7:22} thefts, avarice, wickedness, deceitfulness, homosexuality, an evil eye, blasphemy, self-exaltation, foolishness.

{7:23} Omnia hæc mala ab intus procedunt, et coinquinant hominem.
{7:23} All these evils proceed from within and pollute a man.”

{7:24} Et inde surgens abiit in fines Tyri, et Sidonis: et ingressus domum, neminem voluit scire, et non potuit latere.
{7:24} And rising up, he went from there to the area of Tyre and Sidon. And entering into a house, he intended no one to know about it, but he was not able to remain hidden.

{7:25} Mulier enim statim ut audivit de eo, cuius filia habebat spiritum immundum, intravit, et procidit ad pedes eius.
{7:25} For a woman whose daughter had an unclean spirit, as soon as she heard about him, entered and fell prostrate at his feet.

{7:26} Erat enim mulier Gentilis, Syrophœnissa genere. Et rogabat eum ut dæmonium eiiceret de filia eius.
{7:26} For the woman was a Gentile, by birth a Syro-Phoenician. And she petitioned him, so that he would cast the demon from her daughter.

{7:27} Qui dixit illi: Sine prius saturari filios: non est enim bonum sumere panem filiorum, et mittere canibus.
{7:27} And he said to her: “First allow the sons to have their fill. For it is not good to take away the bread of the sons and throw it to the dogs.”

{7:28} At illa respondit, et dixit illi: Utique Domine, nam et catelli comedunt sub mensa de micis puerorum.
{7:28} But she responded by saying to him: “Certainly, Lord. Yet the young dogs also eat, under the table, from the crumbs of the children.”

{7:29} Et ait illi: Propter hunc sermonem vade, exiit dæmonium a filia tua.
{7:29} And he said to her, “Because of this saying, go; the demon has gone out of your daughter.”

{7:30} Et cum abiisset domum suam, invenit puellam iacentem supra lectum, et dæmonium exiisse.
{7:30} And when she had gone to her house, she found the girl lying on the bed; and the demon had gone away.

{7:31} Et iterum exiens de finibus Tyri, venit per Sidonem ad Mare Galilææ inter medios fines Decapoleos.
{7:31} And again, departing from the borders of Tyre, he went by way of Sidon to the sea of Galilee, through the midst of the area of the Ten Cities.

~ The word ‘fines’ does not always mean ‘limits’ or ‘borders,’ it can also refer to the parts of something.

{7:32} Et adducunt ei surdum, et mutum, et deprecabantur eum, ut imponat illi manum.
{7:32} And they brought someone who was deaf and mute to him. And they begged him, so that he would lay his hand upon him.

{7:33} Et apprehendens eum de turba seorsum, misit digitos suos in auriculas eius: et expuens, tetigit linguam eius:
{7:33} And taking him away from the crowd, he put his fingers into his ears; and spitting, he touched his tongue.

{7:34} et suscipiens in cælum, ingemuit, et ait illi: Ephphetha, quod est ad aperire.
{7:34} And gazing up to heaven, he groaned and said to him: “Ephphatha,” which is, “Be opened.”

{7:35} Et statim apertæ sunt aures eius, et solutum est vinculum linguæ eius, et loquebatur recte.
{7:35} And immediately his ears were opened, and the impediment of his tongue was released, and he spoke correctly.

~ Apparently, this man was not completely mute, but could speak only with difficulty and with an impediment.

{7:36} Et præcepit illis ne cui dicerent. Quanto autem eis præcipiebat, tanto magis plus prædicabant:
{7:36} And he instructed them not to tell anyone. But as much as he instructed them, so much more did they preach about it.

{7:37} et eo amplius admirabantur, dicentes: Bene omnia fecit: et surdos fecit audire, et mutos loqui.
{7:37} And so much more did they wonder, saying: “He has done all things well. He has caused both the deaf to hear and the mute to speak.”

[Marcus 8]
[Mark 8]

{8:1} In diebus illis iterum cum turba multa esset, nec haberent quod manducarent: convocatis discipulis, ait illis:
{8:1} In those days, again, when there was a great crowd, and they did not have anything to eat, calling together his disciples, he said to them:

{8:2} Misereor super turbam: quia ecce iam triduo sustinent me, nec habent quod manducent:
{8:2} “I have compassion for the multitude, because, behold, they have persevered with me now for three days, and they do not have anything to eat.

{8:3} et si dimisero eos ieiunos in domum suam, deficient in via: quidam enim ex eis de longe venerunt.
{8:3} And if I were to send them away fasting to their home, they might faint on the way.” For some of them came from far away.

{8:4} Et responderunt ei discipuli sui: Unde illos quis poterit saturare panibus in solitudine?
{8:4} And his disciples answered him, “From where would anyone be able to obtain enough bread for them in the wilderness?”

{8:5} Et interrogavit eos: Quot panes habetis? Qui dixerunt: Septem.
{8:5} And he questioned them, “How many loaves do you have?” And they said, “Seven.”

{8:6} Et præcepit turbæ discumbere super terram. Et accipiens septem panes, gratias agens fregit, et dabat discipulis suis ut apponerent, et apposuerunt turbæ.
{8:6} And he instructed the crowd to sit down to eat on the ground. And taking the seven loaves, giving thanks, he broke and gave it to his disciples in order to place before them. And they placed these before the crowd.

{8:7} Et habebant pisciculos paucos: et ipsos benedixit, et iussit apponi.
{8:7} And they had a few small fish. And he blessed them, and he ordered them to be placed before them.

{8:8} Et manducaverunt, et saturati sunt: et sustulerunt quod superaverat de fragmentis, septem sportas.
{8:8} And they ate and were satisfied. And they took up what had been leftover from the fragments: seven baskets.

{8:9} Erant autem qui manducaverunt, quasi quattuor millia: et dimisit eos.
{8:9} And those who ate were about four thousand. And he dismissed them.

{8:10} Et statim ascendens navim cum discipulis suis, venit in partes Dalmanutha.
{8:10} And promptly climbing into a boat with his disciples, he went into the parts of Dalmanutha.

{8:11} Et exierunt Pharisæi, et cœperunt conquirere cum eo, quærentes ab illo signum de cælo, tentantes eum.
{8:11} And the Pharisees went out and began to contend with him, seeking from him a sign from heaven, testing him.

{8:12} Et ingemiscens spiritu, ait: Quid generatio ista signum quærit? Amen dico vobis, si dabitur generationi isti signum.
{8:12} And sighing deeply in spirit, he said: “Why does this generation seek a sign? Amen, I say to you, if only a sign will be given to this generation!”

~ Many people have questioned why Mark says that no sign will be given, but Matthew says that a sign will be given. But in the Latin, it is not saying exactly that no sign will be given, but something less definitive and more akin to Matthew’s ‘no sign except’ phrasing.

{8:13} Et dimittens eos, ascendit iterum navim, et abiit trans fretum.
{8:13} And sending them away, he climbed into the boat again, and he went away across the sea.

{8:14} Et obliti sunt panes sumere: et nisi unum panem non habebant secum in navi.
{8:14} And they forgot to take bread. And they did not have any with them in the boat, except one loaf.

{8:15} Et præcipiebat eis, dicens: Videte, et cavete a fermento Pharisæorum, et fermento Herodis.
{8:15} And he instructed them, saying: “Consider and beware of the leaven of the Pharisees and of the leaven of Herod.”

{8:16} Et cogitabant ad alterutrum, dicentes: Quia panes non habemus.
{8:16} And they discussed this with one another, saying, “For we have no bread.”

{8:17} Quo cognito, ait illis Iesus: Quid cogitatis, quia panes non habetis? Nondum cognoscetis nec intelligitis? Adhuc cæcatum habetis cor vestrum?
{8:17} And Jesus, knowing this, said to them: “Why do you consider that it is because you have no bread? Do you not yet know or understand? Do you still have blindness in your heart?

{8:18} Oculos habentes non videtis? Et aures habentes non auditis? Nec recordamini,
{8:18} Having eyes, do you not see? And having ears, do you not hear? Do you not remember,

{8:19} quando quinque panes fregi in quinque millia: quot cophinos fragmentorum plenos sustulistis? Dicunt ei: Duodecim.
{8:19} when I broke the five loaves among the five thousand, how many baskets full of fragments you took up?” They said to him, “Twelve.”

{8:20} Quando et septem panes in quattuor millia: quot sportas fragmentorum tulistis? Et dicunt ei: Septem.
{8:20} “And when the seven loaves were among the four thousand, how many baskets of fragments did you take up?” And they said to him, “Seven.”

~ There is an interesting difference here, between the two events: one uses ‘cophinos’ to describe the containers, and the other uses ‘sportas.’ This difference points to a difference in the event, in the spiritual meaning of the event, but I do not know what it is.

{8:21} Et dicebat eis: Quomodo nondum intelligitis?
{8:21} And he said to them, “How is it that you do not yet understand?”

{8:22} Et veniunt Bethsaidam, et adducunt ei cæcum, et rogabant eum ut illum tangeret.
{8:22} And they went to Bethsaida. And they brought a blind man to him. And they petitioned him, so that he would touch him.

{8:23} Et apprehensa manu cæci, eduxit eum extra vicum: et expuens in oculos eius impositis manibus suis, interrogavit eum si quid videret.
{8:23} And taking the blind man by the hand, he led him beyond the village. And putting spit on his eyes, laying his hands on him, he asked him if he could see anything.

{8:24} Et aspiciens, ait: Video homines velut arbores ambulantes.
{8:24} And looking up, he said, “I see men but they are like walking trees.”

{8:25} Deinde iterum imposuit manus super oculos eius: et cœpit videre. Et restitutus est ita ut clare videret omnia.
{8:25} Next he placed his hands again over his eyes, and he began to see. And he was restored, so that he could see everything clearly.

{8:26} Et misit illum in domum suam, dicens: Vade in domum tuam: et si in vicum introieris, nemini dixeris.
{8:26} And he sent him to his house, saying, “Go into your own house, and if you enter into the town, tell no one.”

{8:27} Et egressus est Iesus, et discipuli eius in castella Cæsareæ Philippi: et in via interrogabat discipulos suos, dicens eis: Quem me dicunt esse homines?
{8:27} And Jesus departed with his disciples into the towns of Caesarea Philippi. And on the way, he questioned his disciples, saying to them, “Who do men say that I am?”

{8:28} Qui responderunt illi, dicentes: Ioannem Baptistam, alii Eliam, alii vero quasi unum de prophetis.
{8:28} And they answered him by saying: “John the Baptist, others Elijah, still others perhaps one of the prophets.”

{8:29} Tunc dicit illis: Vos vero quem me esse dicitis? Respondens Petrus, ait ei: Tu es Christus.
{8:29} Then he said to them, “Yet truly, who do you say that I am?” Peter responded by saying to him, “You are the Christ.”

{8:30} Et comminatus est eis, ne cui dicerent de illo.
{8:30} And he admonished them, not to tell anyone about him.

{8:31} Et cœpit docere eos quoniam oportet filium hominis pati multa, et reprobari a senioribus, et a summis sacerdotibus, et scribis, et occidi: et post tres dies resurgere.
{8:31} And he began to teach them that the Son of man must suffer many things, and be rejected by the elders, and by the high priests, and the scribes, and be killed, and after three days rise again.

{8:32} Et palam verbum loquebatur. Et apprehendens eum Petrus, cœpit increpare eum.
{8:32} And he spoke the word openly. And Peter, taking him aside, began to correct him.

{8:33} Qui conversus, et videns discipulos suos, comminatus est Petro, dicens: Vade retro me Satana, quoniam non sapis quæ Dei sunt, sed quæ sunt hominum.
{8:33} And turning away and looking at his disciples, he admonished Peter, saying, “Get behind me, Satan, for you do not prefer the things that are of God, but the things that are of men.”

{8:34} Et convocata turba cum discipulis suis, dixit eis: Si quis vult me sequi, deneget semetipsum: et tollat crucem suam, et sequatur me.
{8:34} And calling together the crowd with his disciples, he said to them, “If anyone chooses to follow me, let him deny himself, and take up his cross, and follow me.

{8:35} Qui enim voluerit animam suam salvam facere, perdet eam: qui autem perdiderit animam suam propter me, et Evangelium, salvam faciet eam.
{8:35} For whoever will have chosen to save his life, will lose it. But whoever will have lost his life, for my sake and for the Gospel, shall save it.

{8:36} Quid enim proderit homini, si lucretur mundum totum: et detrimentum animæ suæ faciat?
{8:36} For how does it benefit a man, if he gains the whole world, and yet causes harm to his soul?

~ This verse, in Latin, does not say ‘if he loses his soul,’ but clearly says instead, ‘if he causes harm to his soul.’

{8:37} Aut quid dabit homo commutationis pro anima sua?
{8:37} Or, what will a man give in exchange for his soul?

{8:38} Qui enim me confusus fuerit, et verba mea in generatione ista adultera et peccatrice: et filius hominis confundetur eum, cum venerit in gloria Patris sui cum Angelis sanctis.
{8:38} For whoever has been ashamed of me and of my words, among this adulterous and sinful generation, the Son of man also will be ashamed of him, when he will arrive in the glory of his Father, with the holy Angels.”

{8:39} Et dicebat illis: Amen dico vobis, quia sunt quidam de hic stantibus, qui non gustabunt mortem donec videant regnum Dei veniens in virtute.
{8:39} And he said to them, “Amen I say to you, that there are some among those standing here who shall not taste death until they see the kingdom of God arriving in power.”

[Marcus 9]
[Mark 9]

{9:1} Et post dies sex assumit Iesus Petrum, et Iacobum, et Ioannem: et ducit illos in montem excelsum seorsum solos, et transfiguratus est coram ipsis.
{9:1} And after six days, Jesus took with him Peter, and James, and John; and he led them separately to a lofty mountain alone; and he was transfigured before them.

{9:2} Et vestimenta eius facta sunt splendentia, et candida nimis velut nix, qualia fullo non potest super terram candida facere.
{9:2} And his vestments became radiant and exceedingly white like snow, with such a brilliance as no fuller on earth is able to achieve.

{9:3} Et apparuit illis Elias cum Moyse: et erant loquentes cum Iesu.
{9:3} And there appeared to them Elijah with Moses; and they were speaking with Jesus.

{9:4} Et respondens Petrus, ait Iesu: Rabbi, bonum est nos hic esse: et faciamus tria tabernacula, Tibi unum, et Moysi unum, et Eliæ unum.
{9:4} And in response, Peter said to Jesus: “Master, it is good for us to be here. And so let us make three tabernacles, one for you, and one for Moses, and one for Elijah.”

{9:5} Non enim sciebat quid diceret: erant enim timore exterriti:
{9:5} For he did not know what he was saying. For they were overwhelmed by fear.

~ The phrase ‘timore exterriti’ is somewhat redundant; this type of redundancy indicates an intensification of the verb or noun. Therefore, they were not merely afraid, they were overwhelmed by fear (or dread).

{9:6} Et facta est nubes obumbrans eos: et venit vox de nube, dicens: Hic est Filius meus charissimus: audite illum.
{9:6} And there was a cloud overshadowing them. And a voice came from the cloud, saying: “This is my most beloved Son. Listen to him.”

{9:7} Et statim circumspicientes, neminem amplius viderunt, nisi Iesum tantum secum.
{9:7} And immediately, looking around, they no longer saw anyone, except Jesus alone with them.

{9:8} Et descendentibus illis de monte, præcepit illis ne cuiquam quæ vidissent, narrarent: nisi cum Filius hominis a mortuis resurrexerit.
{9:8} And as they were descending from the mountain, he instructed them not to relate to anyone what they had seen, until after the Son of man will have risen again from the dead.

{9:9} Et verbum continuerunt apud se: conquirentes quid esset: Cum a mortuis resurrexerit.
{9:9} And they kept the word to themselves, arguing about what “after he will have risen from the dead” might mean.

{9:10} Et interrogabant eum, dicentes: Quid ergo dicunt Pharisæi, et scribæ, quia Eliam oportet venire primum?
{9:10} And they questioned him, saying: “Then why do the Pharisees and the scribes say that Elijah must arrive first?”

{9:11} Qui respondens, ait illis: Elias cum venerit primo, restituet omnia: et quo modo scriptum est in Filium hominis, ut multa patiatur et contemnatur.
{9:11} And in response, he said to them: “Elijah, when he will arrive first, shall restore all things. And in the manner that it has been written about the Son of man, so must he suffer many things and be condemned.

{9:12} Sed dico vobis quia et Elias venit (et fecerunt illi quæcumque voluerunt) sicut scriptum est de eo.
{9:12} But I say to you, that Elijah also has arrived, (and they have done to him whatever they wanted) just as it has been written about him.”

{9:13} Et veniens ad discipulos suos, vidit turbam magnam circa eos, et scribas conquirentes cum illis.
{9:13} And approaching his disciples, he saw a great crowd surrounding them, and the scribes were arguing with them.

{9:14} Et confestim omnis populus videns Iesum, stupefactus est, et expaverunt, et accurrentes salutabant eum.
{9:14} And soon all the people, seeing Jesus, were astonished and struck with fear, and hurrying to him, they greeted him.

~ They were astonished and struck with fear because he still had some of the radiance from His transfiguration, just as Moses had a radiance about him after seeing God.

{9:15} Et interrogavit eos: Quid inter vos conquiritis?
{9:15} And he questioned them, “What are you arguing about among yourselves?”

{9:16} Et respondens unus de turba, dixit: Magister, attuli filium meum ad te habentem spiritum mutum:
{9:16} And one from the crowd responded by saying: “Teacher, I have brought to you my son, who has a mute spirit.

~ In this case, mute does not mean silent, but rather that he makes noises that are incomprehensible, as happens in epilepsy.

{9:17} qui ubicumque eum apprehenderit, allidit illum, et spumat, et stridet dentibus, et arescit: et dixi discipulis tuis ut eiicerent illum, et non potuerunt.
{9:17} And whenever it takes hold of him, it throws him down, and he foams and gnashes with his teeth, and he becomes unconscious. And I asked your disciples to cast him out, and they could not.”

{9:18} Qui respondens eis, dixit: O generatio incredula, quamdiu apud vos ero? Quamdiu vos patiar? Afferte illum ad me.
{9:18} And answering them, he said: “O unbelieving generation, how long must I be with you? How long shall I endure you? Bring him to me.”

{9:19} Et attulerunt eum. Et cum vidisset eum, statim spiritus conturbavit illum: et elisus in terram, volutabatur spumans.
{9:19} And they brought him. And when he had seen him, immediately the spirit disturbed him. And having been thrown to the ground, he rolled around foaming.

{9:20} Et interrogavit patrem eius: Quantum temporis est ex quo ei hoc accidit? At ille ait: Ab infantia:
{9:20} And he questioned his father, “How long has this been happening to him?” But he said: “From infancy.

{9:21} et frequenter eum in ignem, et in aquas misit ut eum perderet. Sed si quid potes, adiuva nos, misertus nostri.
{9:21} And often it casts him into fire or into water, in order to destroy him. But if you are able to do anything, help us and take pity on us.”

{9:22} Iesus autem ait illi: Si potes credere, omnia possibilia sunt credenti.
{9:22} But Jesus said to him, “If you are able to believe: all things are possible to one who believes.”

{9:23} Et continuo exclamans pater pueri, cum lacrymis aiebat: Credo, Domine: adiuva incredulitatem meam.
{9:23} And immediately the father of the boy, crying out with tears, said: “I do believe, Lord. Help my unbelief.”

{9:24} Et cum videret Iesus concurrentem turbam, comminatus est spiritui immundo, dicens illi: Surde, et mute spiritus, ego præcipio tibi, exi ab eo: et amplius ne introeas in eum.
{9:24} And when Jesus saw the crowd rushing together, he admonished the unclean spirit, saying to him, “Deaf and mute spirit, I command you, leave him; and do not enter into him anymore.”

{9:25} Et exclamans, et multum discerpens eum, exiit ab eo, et factus est sicut mortuus, ita ut multi dicerent: Quia mortuus est.
{9:25} And crying out, and convulsing him greatly, he departed from him. And he became like one who is dead, so much so that many said, “He is dead.”

{9:26} Iesus autem tenens manum eius, elevavit eum, et surrexit.
{9:26} But Jesus, taking him by the hand, lifted him up. And he arose.

{9:27} Et cum introisset in domum, discipuli eius secreto interrogabant eum: Quare nos non potuimus eiicere eum?
{9:27} And when he had entered into the house, his disciples questioned him privately, “Why were we unable to cast him out?”

{9:28} Et dixit illis: Hoc genus in nullo potest exire, nisi in oratione, et ieiunio.
{9:28} And he said to them, “This kind is able to be expelled by nothing other than prayer and fasting.”

{9:29} Et inde profecti prætergrediebantur Galilæam: nec volebat quemquam scire.
{9:29} And setting out from there, they passed through Galilee. And he intended that no one know about it.

{9:30} Docebat autem discipulos suos, et dicebat illis: Quoniam filius hominis tradetur in manus hominum, et occident eum, et occisus tertia die resurget.
{9:30} Then he taught his disciples, and he said to them, “For the Son of man shall be delivered into the hands of men, and they will kill him, and having been killed, on the third day he will rise again.”

{9:31} At illi ignorabant verbum: et timebant interrogare eum.
{9:31} But they did not understand the word. And they were afraid to question him.

{9:32} Et venerunt Capharnaum. Qui cum domi essent, interrogabat eos: Quid in via tractabatis?
{9:32} And they went to Capernaum. And when they were in the house, he questioned them, “What did you discuss on the way?”

{9:33} At illi tacebant. Siquidem in via inter se disputaverunt, quis eorum maior esset.
{9:33} But they were silent. For indeed, on the way, they had disputed among themselves as to which of them was greater.

{9:34} Et residens vocavit duodecim, et ait illis: Si quis vult primus esse, erit omnium novissimus, et omnium minister.
{9:34} And sitting down, he called the twelve, and he said to them, “If anyone wants to be first, he shall be the last of all and the minister of all.”

{9:35} Et accipiens puerum, statuit eum in medio eorum: quem cum complexus esset, ait illis:
{9:35} And taking a child, he set him in their midst. And when he had embraced him, he said to them:

{9:36} Quisquis unum ex huiusmodi pueris receperit in nomine meo, me recipit: et quicumque me susceperit, non me suscipit, sed eum, qui misit me.
{9:36} “Whoever receives one such child in my name, receives me. And whoever receives me, receives not me, but him who sent me.”

{9:37} Respondit illi Ioannes, dicens: Magister, vidimus quemdam in nomine tuo eiicientem dæmonia, qui non sequitur nos, et prohibuimus eum.
{9:37} John responded to him by saying, “Teacher, we saw someone casting out demons in your name; he does not follow us, and so we prohibited him.”

{9:38} Iesus autem ait: Nolite prohibere eum. Nemo est enim qui faciat virtutem in nomine meo, et possit cito male loqui de me.
{9:38} But Jesus said: “Do not prohibit him. For there is no one who can act with virtue in my name and soon speak evil about me.

{9:39} Qui enim non est adversum vos, pro vobis est.
{9:39} For whoever is not against you is for you.

{9:40} Quisquis enim potum dederit vobis calicem aquæ in nomine meo, quia Christi estis: Amen dico vobis, non perdet mercedem suam.
{9:40} For whoever, in my name, will give you a cup of water to drink, because you belong to Christ: Amen I say to you, he shall not lose his reward.

{9:41} Et quisquis scandalizaverit unum ex his pusillis credentibus in me: bonum est ei magis si circumdaretur mola asinaria collo eius, et in mare mitteretur.
{9:41} And whoever will have scandalized one of these little ones who believe in me: it would be better for him if a great millstone were placed around his neck and he were thrown into the sea.

{9:42} Et si scandalizaverit te manus tua, abscide illam: bonum est tibi debilem introire in vitam, quam duas manus habentem ire in Gehennam, in ignem inextinguibilem:
{9:42} And if your hand causes you to sin, cut it off: it is better for you to enter into life disabled, than having two hands to go into Hell, into the unquenchable fire,

{9:43} ubi vermis eorum non moritur, et ignis non extinguitur.
{9:43} where their worm does not die, and the fire is not extinguished.

{9:44} Et si pes tuus te scandalizat, amputa illum: bonum est tibi claudum introire in vitam æternam, quam duos pedes habentem mitti in gehennam ignis inextinguibilis:
{9:44} But if your foot causes you to sin, chop it off: it is better for you to enter into eternal life lame, than having two feet to be cast into the Hell of unquenchable fire,

{9:45} ubi vermis eorum non moritur, et ignis non extinguitur.
{9:45} where their worm does not die, and the fire is not extinguished.

{9:46} Quod si oculus tuus scandalizat te, eiice eum: bonum est tibi luscum introire in regnum Dei, quam duos oculos habentem mitti in gehennam ignis:
{9:46} But if your eye causes you to sin, pluck it out: it is better for you to enter into the kingdom of God with one eye, than having two eyes to be cast into the Hell of fire,

{9:47} ubi vermis eorum non moritur, et ignis non extinguitur.
{9:47} where their worm does not die, and the fire is not extinguished.

{9:48} Omnis enim igne salietur, et omnis victima sale salietur.
{9:48} For all shall be salted with fire, and every victim shall be salted with salt.

{9:49} Bonum est sal: quod si sal insulsum fuerit: in quo illud condietis? Habete in vobis sal, et pacem habete inter vos.
{9:49} Salt is good: but if the salt has become bland, with what will you season it? Have salt in yourselves, and have peace among yourselves.”

[Marcus 10]
[Mark 10]

{10:1} Et inde exurgens venit in fines Iudææ ultra Iordanem: et conveniunt iterum turbæ ad eum: et sicut consueverat, iterum docebat illos.
{10:1} And rising up, he went from there into the area of Judea beyond the Jordan. And again, the crowd came together before him. And just as he was accustomed to do, again he taught them.

{10:2} Et accedentes Pharisæi interrogabant eum: Si licet viro uxorem dimittere: tentantes eum.
{10:2} And approaching, the Pharisees questioned him, testing him: “Is it lawful for a man to dismiss his wife?”

{10:3} At ille respondens, dixit eis: Quid vobis præcepit Moyses?
{10:3} But in response, he said to them, “What did Moses instruct you?”

{10:4} Qui dixerunt: Moyses permisit libellum repudii scribere, et dimittere.
{10:4} And they said, “Moses gave permission to write a bill of divorce and to dismiss her.”

{10:5} Quibus respondens Iesus, ait: Ad duritiam cordis vestri scripsit vobis præceptum istud.
{10:5} But Jesus responded by saying: “It was due to the hardness of your heart that he wrote that precept for you.

{10:6} Ab initio autem creaturæ masculum, et feminam fecit eos Deus.
{10:6} But from the beginning of creation, God made them male and female.

{10:7} Propter hoc relinquet homo patrem suum, et matrem, et adhærebit ad uxorem suam:
{10:7} Because of this, a man shall leave behind his father and mother, and he shall cling to his wife.

{10:8} et erunt duo in carne una. Itaque iam non sunt duo, sed una caro.
{10:8} And these two shall be one in flesh. And so, they are now, not two, but one flesh.

{10:9} Quod ergo Deus coniunxit, homo non separet.
{10:9} Therefore, what God has joined together, let no man separate.”

{10:10} Et in domo iterum discipuli eius de eodem interrogaverunt eum.
{10:10} And again, in the house, his disciples questioned him about the same thing.

{10:11} Et ait illis: Quicumque dimiserit uxorem suam, et aliam duxerit, adulterium committit super eam.
{10:11} And he said to them: “Whoever dismisses his wife, and marries another, commits adultery against her.

{10:12} Et si uxor dimiserit virum suum, et alii nupserit, mœchatur.
{10:12} And if a wife dismisses her husband, and is married to another, she commits adultery.”

{10:13} Et offerebant illi parvulos ut tangeret illos. Discipuli autem comminabantur offerentibus.
{10:13} And they brought to him the little children, so that he might touch them. But the disciples admonished those who brought them.

{10:14} Quos cum videret Iesus, indigne tulit, et ait illis: Sinite parvulos venire ad me, et ne prohibueritis eos: talium enim est regnum Dei.
{10:14} But when Jesus saw this, he took offense, and he said to them: “Allow the little ones to come to me, and do not prohibit them. For of such as these is the kingdom of God.

{10:15} Amen dico vobis: Quisquis non receperit regnum Dei velut parvulus, non intrabit in illud.
{10:15} Amen I say to you, whoever will not accept the kingdom of God like a little child, will not enter into it.”

{10:16} Et complexans eos, et imponens manus super illos, benedicebat eos.
{10:16} And embracing them, and laying his hands upon them, he blessed them.

{10:17} Et cum egressus esset in viam, procurrens quidam genu flexo ante eum, rogabat eum: Magister bone, quid faciam ut vitam æternam percipiam?
{10:17} And when he had departed on the way, a certain one, running up and kneeling before him, asked him, “Good Teacher, what shall I do, so that I may secure eternal life?”

{10:18} Iesus autem dixit ei: Quid me dicis bonum? Nemo bonus, nisi unus Deus.
{10:18} But Jesus said to him, “Why call me good? No one is good except the one God.

{10:19} Præcepta nosti: Ne adulteres, Ne occidas, Ne fureris, Ne falsum testimonium dixeris, Ne fraudem feceris, Honora patrem tuum et matrem.
{10:19} You know the precepts: “Do not commit adultery. Do not kill. Do not steal. Do not speak false testimony. Do not deceive. Honor your father and mother.”

~ Notice that in Matthew, in the Latin, the narrower ‘Do not murder’ is used, but in Mark, the broader idea of ‘Do not kill’ is used. Now with the phrase ‘Do not deceive’ the translation again chooses the broader idea, over the narrower one ‘Do not defraud.’

{10:20} At ille respondens, ait illi: Magister, hæc omnia observavi a iuventute mea.
{10:20} But in response, he said to him, “Teacher, all these I have observed from my youth.”

{10:21} Iesus autem intuitus eum, dilexit eum, et dixit ei: Unum tibi deest: vade, quæcumque habes vende, et da pauperibus, et habebis thesaurum in cælo: et veni, sequere me.
{10:21} Then Jesus, gazing at him, loved him, and he said to him: “One thing is lacking to you. Go, sell whatever you have, and give to the poor, and then you will have treasure in heaven. And come, follow me.”

{10:22} Qui contristatus in verbo, abiit mœrens: erat enim habens multas possessiones.
{10:22} But he went away grieving, having been greatly saddened by the word. For he had many possessions.

{10:23} Et circumspiciens Iesus, ait discipulis suis: Quam difficile qui pecunias habent, in regnum Dei introibunt!
{10:23} And Jesus, looking around, said to his disciples, “How difficult it is for those who have riches to enter into the kingdom of God!”

{10:24} Discipuli autem obstupescebant in verbis eius. At Iesus rursus respondens ait illis: Filioli, quam difficile est, confidentes in pecuniis, in regnum Dei introire!
{10:24} And the disciples were astonished at his words. But Jesus, answering again, said to them: “Little sons, how difficult it is for those who trust in money to enter into the kingdom of God!

~ The word ‘filioli’ is very unusual; it means ‘little sons.’ It does not mean ‘little children,’ nor is it accurately translated as merely, ‘children.’

{10:25} Facilius est, camelum per foramen acus transire, quam divitem intrare in regnum Dei.
{10:25} It is easier for a camel to pass through the eye of a needle, than for the rich to enter into the kingdom of God.”

{10:26} Qui magis admirabantur, dicentes ad semetipsos: Et quis potest salvus fieri?
{10:26} And they wondered even more, saying among themselves, “Who, then, can be saved?”

{10:27} Et intuens illos Iesus, ait: Apud homines impossibile est, sed non apud Deum: omnia enim possibilia sunt apud Deum.
{10:27} And Jesus, gazing at them, said: “With men it is impossible; but not with God. For with God all things are possible.”

{10:28} Et cœpit ei Petrus dicere: Ecce nos dimisimus omnia, et secuti sumus te.
{10:28} And Peter began to say to him, “Behold, we have left all things and have followed you.”

{10:29} Respondens Iesus, ait: Amen dico vobis: Nemo est, qui reliquerit domum, aut fratres, aut sorores, aut patrem, aut matrem, aut filios, aut agros propter me, et propter Evangelium,
{10:29} In response, Jesus said: “Amen I say to you, There is no one who has left behind house, or brothers, or sisters, or father, or mother, or children, or land, for my sake and for the Gospel,

{10:30} qui non accipiat centies tantum, nunc in tempore hoc: domos, et fratres, et sorores, et matres, et filios, et agros, cum persecutionibus, et in sæculo futuro vitam æternam.
{10:30} who will not receive one hundred times as much, now in this time: houses, and brothers, and sisters, and mothers, and children, and land, with persecutions, and in the future age eternal life.

{10:31} Multi autem erunt primi novissimi, et novissimi primi.
{10:31} But many of the first shall be last, and the last shall be first.”

{10:32} Erant autem in via ascendentes Ierosolymam: et præcedebat illos Iesus, et stupebant: et sequentes timebant. Et assumens iterum duodecim, cœpit illis dicere quæ essent ei eventura.
{10:32} Now they were on the way ascending to Jerusalem. And Jesus went ahead of them, and they were astonished. And those following him were afraid. And again, taking aside the twelve, he began to tell them what was about to happen to him.

~ Jesus went ahead of them in some miraculous manner, as Blessed A. C. Emmerich also describes.

{10:33} Quia ecce ascendimus Ierosolymam, et Filius hominis tradetur principibus sacerdotum, et scribis, et senioribus, et damnabunt eum morte, et tradent eum Gentibus:
{10:33} “For behold, we are going up to Jerusalem, and the Son of man will be handed over to the leaders of the priests, and to the scribes, and the elders. And they will condemn him to death, and they will hand him over to the Gentiles.

{10:34} et illudent ei, et conspuent eum, et flagellabunt eum, et interficient eum: et tertia die resurget.
{10:34} And they will mock him, and spit on him, and scourge him, and put him to death. And on the third day, he will rise again.”

{10:35} Et accedunt ad eum Iacobus, et Ioannes filii Zebedæi, dicentes: Magister, volumus ut quodcumque petierimus, facias nobis.
{10:35} And James and John, the sons of Zebedee, drew near to him, saying, “Teacher, we wish that whatever we will ask, you would do for us.”

{10:36} At ille dixit eis: Quid vultis ut faciam vobis?
{10:36} But he said to them, “What do you want me to do for you?”

{10:37} Et dixerunt: Da nobis ut unus ad dexteram tuam, et alius ad sinistram tuam sedeamus in gloria tua.
{10:37} And they said, “Grant to us that we may sit, one at your right and the other at your left, in your glory.”

{10:38} Iesus autem ait eis: Nescitis quid petatis: potestis bibere calicem, quem ego bibo: aut baptismo, quo ego baptizor, baptizari?
{10:38} But Jesus said to them: “You do not know what you are asking. Are you able to drink from the chalice from which I drink, or to be baptized with the baptism with which I am to be baptized?”

{10:39} At illi dixerunt ei: Possumus. Iesus autem ait eis: Calicem quidem, quem ego bibo, bibetis; et baptismo, quo ego baptizor, baptizabimini:
{10:39} But they said to him, “We can.” Then Jesus said to them: “Indeed, you shall drink from the chalice, from which I drink; and you shall be baptized with the baptism, with which I am to be baptized.

{10:40} sedere autem ad dexteram meam, vel ad sinistram, non est meum dare vobis, sed quibus paratum est.
{10:40} But to sit at my right, or at my left, is not mine to give to you, but it is for those for whom it has been prepared.”

{10:41} Et audientes decem cœperunt indignari de Iacobo, et Ioanne.
{10:41} And the ten, upon hearing this, began to be indignant toward James and John.

{10:42} Iesus autem vocans eos, ait illis: Scitis quia hi, qui videntur principari Gentibus, dominantur eis: et principes eorum potestatem habent ipsorum.
{10:42} But Jesus, calling them, said to them: “You know that those who seem to be leaders among the Gentiles dominate them, and their leaders exercise authority over them.

{10:43} Non ita est autem in vobis, sed quicumque voluerit fieri maior, erit vester minister:
{10:43} But it is not to be this way among you. Instead, whoever would become greater shall be your minister;

{10:44} et quicumque voluerit in vobis primus esse, erit omnium servus.
{10:44} and whoever will be first among you shall be the servant of all.

{10:45} Nam et Filius hominis non venit ut ministraretur ei, sed ut ministraret, et daret animam suam redemptionem pro multis.
{10:45} So, too, the Son of man has not come so that they would minister to him, but so that he would minister and would give his life as a redemption for many.”

{10:46} Et veniunt Iericho: et proficiscente eo de Iericho, et discipulis eius, et plurima multitudine, filius Timæ Bartimæus cæcus, sedebat iuxta viam mendicans.
{10:46} And they went to Jericho. And as he was setting out from Jericho with his disciples and a very numerous multitude, Bartimaeus, the son of Timaeus, a blind man, sat begging beside the way.

{10:47} Qui cum audisset quia Iesus Nazarenus est, cœpit clamare, et dicere: Iesu fili David, miserere mei.
{10:47} And when he had heard that it was Jesus of Nazareth, he began to cry out and to say, “Jesus, Son of David, take pity on me.”

{10:48} Et comminabantur ei multi ut taceret. At ille multo magis clamabat: Fili David miserere mei.
{10:48} And many admonished him to be quiet. But he cried out all the more, “Son of David, take pity on me.”

{10:49} Et stans Iesus præcepit illum vocari. Et vocant cæcum dicentes ei: Animæquior esto: surge, vocat te.
{10:49} And Jesus, standing still, instructed him to be called. And they called the blind man, saying to him: “Be at peace. Arise. He is calling you.”

{10:50} Qui proiecto vestimento suo exiliens, venit ad eum.
{10:50} And casting aside his garment, he leapt up and went to him.

{10:51} Et respondens Iesus dixit illi: Quid tibi vis faciam? Cæcus autem dixit ei: Rabboni, ut videam.
{10:51} And in response, Jesus said to him, “What do you want, that I should do for you?” And the blind man said to him, “Master, that I may see.”

{10:52} Iesus autem ait illi: Vade, fides tua te salvum fecit. Et confestim vidit, et sequebatur eum in via.
{10:52} Then Jesus said to him, “Go, your faith has made you whole.” And immediately he saw, and he followed him on the way.

[Marcus 11]
[Mark 11]

{11:1} Et cum appropinquarent Ierosolymæ, et Bethaniæ ad Montem Olivarum, mittit duos ex discipulis suis,
{11:1} And as they were approaching Jerusalem and Bethania, toward the mount of Olives, he sent two of his disciples,

{11:2} et ait illis: Ite in castellum, quod contra vos est, et statim introeuntes illuc, invenietis pullum ligatum, super quem nemo adhuc hominum sedit: solvite illum, et adducite.
{11:2} and he said to them: “Go into the village that is opposite you, and immediately upon entering there, you will find a colt tied, on which no man has yet sat. Release him and bring him.

{11:3} Et si quis vobis dixerit: Quid facitis? Dicite, quia Domino necessarius est: et continuo illum dimittet huc.
{11:3} And if anyone will say to you: ‘What are you doing?’ Say that the Lord has need of him. And he will immediately send him here.”

{11:4} Et abeuntes invenerunt pullum ligatum ante ianuam foris in bivio: et solvunt eum.
{11:4} And going out, they found the colt tied before the outer gate, at the meeting of two ways. And they untied him.

{11:5} Et quidam de illic stantibus dicebant illis: Quid facitis solventes pullum?
{11:5} And some of those who were standing there said to them, “What are you doing by releasing the colt?”

{11:6} Qui dixerunt eis sicut præceperat illis Iesus, et dimiserunt eis.
{11:6} And they spoke to them just as Jesus had instructed them. And they permitted them.

{11:7} Et duxerunt pullum ad Iesum: et imponunt illi vestimenta sua, et sedit super eum.
{11:7} And they led the colt to Jesus. And they placed their garments on it; and he sat upon it.

{11:8} Multi autem vestimenta sua straverunt in via: alii autem frondes cædebant de arboribus, et sternebant in via.
{11:8} Then many spread their garments along the way; but others cut down leafy branches from trees and scattered them on the way.

{11:9} Et qui præibant, et qui sequebantur clamabant, dicentes: Hosanna: Benedictus, qui venit in nomine Domini:
{11:9} And those who went ahead, and those who followed, cried out saying: “Hosanna! Blessed is he who has arrived in the name of the Lord.

{11:10} benedictum quod venit regnum patris nostri David: Hosanna in excelsis.
{11:10} Blessed is the advent of the kingdom of our father David. Hosanna in the highest!”

{11:11} Et introivit Ierosolymam in templum: et circumspectis omnibus, cum iam vespera esset hora, exiit in Bethaniam cum duodecim.
{11:11} And he entered into Jerusalem, into the temple. And having looked around at everything, since it was now the evening hour, he went out to Bethania with the twelve.

{11:12} Et alia die cum exirent a Bethania, esuriit.
{11:12} And the next day, as they were departing from Bethania, he was hungry.

{11:13} Cumque vidisset a longe ficum habentem folia, venit si quid forte inveniret in ea. Et cum venisset ad eam, nihil invenit præter folia: non enim erat tempus ficorum.
{11:13} And when he had seen a fig tree with leaves in the distance, he went to it, in case he might find something on it. And when he had gone to it, he found nothing but leaves. For it was not the season for figs.

{11:14} Et respondens dixit ei: Iam non amplius in æternum ex te fructum quisquam manducet. Et audiebant discipuli eius.
{11:14} And in response, he said to it, “From now on and forever, may no one eat fruit from you again!” And his disciples heard this.

{11:15} Et veniunt in Ierosolymam. Et cum introisset in templum, cœpit eiicere vendentes, et ementes in templo: et mensas numulariorum, et cathedras vendentium columbas evertit.
{11:15} And they went to Jerusalem. And when he had entered into the temple, he began to cast out the sellers and the buyers in the temple. And he overturned the tables of the moneychangers and the chairs of the vendors of doves.

{11:16} Et non sinebat ut quisquam transferret vas per templum:
{11:16} And he would not permit anyone to carry goods through the temple.

{11:17} et docebat, dicens eis: Nonne scriptum est: Quia domus mea, domus orationis vocabitur omnibus gentibus? Vos autem fecistis eam speluncam latronum.
{11:17} And he taught them, saying: “Is it not written: ‘For my house shall be called the house of prayer for all nations?’ But you have made it into a den of robbers.”

{11:18} Quo audito principes sacerdotum, et scribæ quærebant quomodo eum perderent: timebant enim eum, quoniam universa turba admirabatur super doctrina eius.
{11:18} And when the leaders of the priests, and the scribes, had heard this, they sought a means by which they might destroy him. For they feared him, because the entire multitude was in admiration over his doctrine.

{11:19} Et cum vespera facta esset, egrediebatur de civitate.
{11:19} And when evening had arrived, he departed from the city.

{11:20} Et cum mane transirent, viderunt ficum aridam factam a radicibus.
{11:20} And when they passed by in the morning, they saw that the fig tree had dried up from the roots.

{11:21} Et recordatus Petrus, dixit ei: Rabbi, ecce ficus, cui maledixisti, aruit.
{11:21} And Peter, remembering, said to him, “Master, behold, the fig tree that you cursed has withered.”

{11:22} Et respondens Iesus ait illis: Habete fidem Dei.
{11:22} And in response, Jesus said to them: “Have the faith of God.

{11:23} Amen dico vobis, quia quicumque dixerit huic monti: Tollere, et mittere in mare, et non hæsitaverit in corde suo, sed crediderit, quia quodcumque dixerit, fiat, fiet ei.
{11:23} Amen I say to you, that whoever will say to this mountain, ‘Be taken up and cast into the sea,’ and who will not have hesitated in his heart, but will have believed: then whatever he has said be done, it shall be done for him.

{11:24} Propterea dico vobis, omnia quæcumque orantes petitis, credite quia accipietis, et evenient vobis.
{11:24} For this reason, I say to you, all things whatsoever that you ask for when praying: believe that you will receive them, and they will happen for you.

{11:25} Et cum stabitis ad orandum, dimittite si quis habetis adversus aliquem: ut et Pater vester, qui in cælis est, dimittat vobis peccata vestra.
{11:25} And when you stand to pray, if you hold anything against anyone, forgive them, so that your Father, who is in heaven, may also forgive you your sins.

{11:26} Quod si vos non dimiseritis: nec Pater vester, qui in cælis est, dimittet vobis peccata vestra.
{11:26} But if you will not forgive, neither will your Father, who is in heaven, forgive you your sins.”

{11:27} Et veniunt rursus Ierosolymam. Et cum ambularet in templo, accedunt ad eum summi sacerdotes, et scribæ, et seniores:
{11:27} And they went again to Jerusalem. And when he was walking in the temple, the leaders of the priests, and the scribes, and the elders approached him.

{11:28} et dicunt ei: In qua potestate hæc facis? et quis dedit tibi hanc potestatem ut ista facias?
{11:28} And they said to him: “By what authority do you do these things? And who has given you this authority, so that you would do these things?”

{11:29} Iesus autem respondens, ait illis: Interrogabo vos et ego unum verbum, et respondete mihi: et dicam vobis in qua potestate hæc faciam.
{11:29} But in response, Jesus said to them: “I also will ask you one word, and if you answer me, I will tell you by what authority I do these things.

{11:30} Baptismus Ioannis, de cælo erat, an ex hominibus? Respondete mihi.
{11:30} The baptism of John: was it from heaven or from men? Answer me.”

{11:31} At illi cogitabant secum, dicentes: Si dixerimus, De cælo, dicet, Quare ergo non credidistis ei?
{11:31} But they discussed it among themselves, saying: “If we say, ‘From heaven,’ he will say, ‘Then why did you not believe him?’

{11:32} Si dixerimus, Ex hominibus, timemus populum. Omnes enim habebant Ioannem quia vere propheta esset.
{11:32} If we say, ‘From men,’ we fear the people. For they all hold that John was a true prophet.”

{11:33} Et respondentes dicunt Iesu: Nescimus. Et respondens Iesus ait illis: Neque ego dico vobis in qua potestate hæc faciam.
{11:33} And answering, they said to Jesus, “We do not know.” And in response, Jesus said to them, “Neither will I tell you by what authority I do these things.”

[Marcus 12]
[Mark 12]

{12:1} Et cœpit illis in parabolis loqui: Vineam pastinavit homo, et circumdedit sepem, et fodit lacum, et ædificavit turrim, et locavit eam agricolis, et peregre profectus est.
{12:1} And he began to speak to them in parables: “A man dug a vineyard, and surrounded it with a hedge, and dug a pit, and built a tower, and he loaned it out to farmers, and he set out on a long journey.

~ In the spiritual level of meaning, the vineyard is Earth, and the pit is Hell, and the tower is Heaven.

{12:2} Et misit ad agricolas in tempore servum ut ab agricolis acciperet de fructu vineæ.
{12:2} And in time, he sent a servant to the farmers, in order to receive some of the fruit of the vineyard from the farmers.

{12:3} Qui apprehensum eum ceciderunt, et dimiserunt vacuum.
{12:3} But they, having apprehended him, beat him and sent him away empty.

{12:4} Et iterum misit ad illos alium servum: et illum in capite vulneraverunt, et contumeliis affecerunt.
{12:4} And again, he sent another servant to them. And they wounded him on the head, and they treated him with contempt.

{12:5} Et rursum alium misit, et illum occiderunt: et plures alios: quosdam cædentes, alios vero occidentes.
{12:5} And again, he sent another, and him they killed, and many others: some they beat, but others they killed.

{12:6} Adhuc ergo unum habens filium charissimum: et illum misit ad eos novissimum, dicens: Quia reverebuntur filium meum.
{12:6} Therefore, having still one son, most dear to him, he sent him also to them, at the very end, saying, ‘For they will reverence my son.’

{12:7} Coloni autem dixerunt ad invicem: Hic est heres: venite, occidamus eum: et nostra erit hereditas.
{12:7} But the settlers said one to another: ‘This is the heir. Come, let us kill him. And then the inheritance will be ours.’

~ Now the farmers have turned into settlers (or squatters) because they treat the borrowed vineyard as if it were their own land.

{12:8} Et apprehendentes eum, occiderunt: et eiecerunt extra vineam.
{12:8} And apprehending him, they killed him. And they cast him out of the vineyard.

{12:9} Quid ergo faciet dominus vineæ? Veniet, et perdet colonos: et dabit vineam aliis.
{12:9} Therefore, what will the lord of the vineyard do?” “He will come and destroy the settlers. And he will give the vineyard to others.”

{12:10} Nec scripturam hanc legistis: Lapidem, quem reprobaverunt ædificantes, hic factus est in caput anguli:
{12:10} “And so, have you not read this scripture?: ‘The stone which the builders have rejected, the same has been made the head of the corner.

{12:11} A Domino factum est istud, et est mirabile in oculis nostris?
{12:11} By the Lord has this been done, and it is wondrous in our eyes.’ ”

{12:12} Et quærebant eum tenere: et timuerunt turbam. Cognoverunt enim quoniam ad eos parabolam hanc dixerit. Et relicto eo abierunt.
{12:12} And they sought to take hold of him, but they feared the crowd. For they knew that he had spoken this parable about them. And leaving him behind, they went away.

{12:13} Et mittunt ad eum quosdam ex Pharisæis, et Herodianis, ut eum caperent in verbo.
{12:13} And they sent some of the Pharisees and Herodians to him, so that they might trap him with words.

{12:14} Qui venientes dicunt ei: Magister, scimus quia verax es, et non curas quemquam: nec enim vides in faciem hominum, sed in veritate viam Dei doces. Licet dari tributum Cæsari, an non dabimus?
{12:14} And these, arriving, said to him: “Teacher, we know that you are truthful and that you do not favor anyone; for you do not consider the appearance of men, but you teach the way of God in truth. Is it lawful to give the tribute to Caesar, or should we not give it?”

{12:15} Qui sciens versutiam illorum, ait illos: Quid me tentatis? afferte mihi denarium ut videam.
{12:15} And knowing their skill in deception, he said to them: “Why do you test me? Bring me a denarius, so that I may see it.”

{12:16} At illi attulerunt ei. Et ait illis: Cuius est imago hæc, et inscriptio? Dicunt ei: Cæsaris.
{12:16} And they brought it to him. And he said to them, “Whose image and inscription is this?” They said to him, “Caesar’s.”

{12:17} Respondens autem Iesus dixit illis: Reddite igitur quæ sunt Cæsaris, Cæsari: et quæ sunt Dei, Deo. Et mirabantur super eo.
{12:17} So in response, Jesus said to them, “Then render to Caesar, the things that are of Caesar; and to God, the things that are of God.” And they wondered over him.

{12:18} Et venerunt ad eum Sadducæi, qui dicunt resurrectionem non esse: et interrogabant eum dicentes:
{12:18} And the Sadducees, who say there is no resurrection, approached him. And they questioned him, saying:

{12:19} Magister, Moyses nobis scripsit, ut si cuius frater mortuus fuerit, et dimiserit uxorem, et filios non reliquerit, accipiat frater eius uxorem ipsius, et resuscitet semen fratri suo.
{12:19} “Teacher, Moses wrote for us that if any man’s brother will have died and left behind a wife, and not have left behind sons, his brother should take his wife to himself and should raise up offspring for his brother.

{12:20} Septem ergo fratres erant: et primus accepit uxorem, et mortuus est non relicto semine.
{12:20} So then, there were seven brothers. And the first took a wife, and he died without leaving behind offspring.

{12:21} Et secundus accepit eam, et mortuus est: et nec iste reliquit semen. Et tertius similiter.
{12:21} And the second took her, and he died. And neither did he leave behind offspring. And the third acted similarly.

{12:22} Et acceperunt eam similiter septem: et non reliquerunt semen. Novissima omnium defuncta est et mulier.
{12:22} And in like manner, each of the seven received her and did not leave behind offspring. Last of all, the woman also died.

{12:23} In resurrectione ergo cum resurrexerint, cuius de his erit uxor? Septem enim habuerunt eam uxorem.
{12:23} Therefore, in the resurrection, when they will rise again, to which of them will she be a wife? For each of the seven had her as wife.”

{12:24} Et respondens Iesus, ait illis: Nonne ideo erratis, non scientes Scripturas, neque virtutem Dei?
{12:24} And Jesus responded by saying to them: “But have you not gone astray, by knowing neither the scriptures, nor the power of God?

{12:25} Cum enim a mortuis resurrexerint, neque nubent, neque nubentur, sed sunt sicut Angeli in cælis.
{12:25} For when they will be resurrected from the dead, they shall neither marry, nor be given in marriage, but they are like the Angels in heaven.

{12:26} De mortuis autem quod resurgant, non legistis in libro Moysi, super rubum quomodo dixerit illi Deus, inquiens: Ego sum Deus Abraham, et Deus Isaac, et Deus Iacob?
{12:26} But concerning the dead who rise again, have you not read in the book of Moses, how God spoke to him from the bush, saying: ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob?’

{12:27} Non est Deus mortuorum, sed vivorum. Vos ergo multum erratis.
{12:27} He is not the God of the dead, but of the living. Therefore, you have gone far astray.”

{12:28} Et accessit unus de scribis, qui audierat illos conquirentes, et videns quoniam bene illis responderit, interrogavit eum quod esset primum omnium mandatum.
{12:28} And one of the scribes, who had heard them arguing, drew near to him. And seeing that he had answered them well, he questioned him as to which was the first commandment of all.

{12:29} Iesus autem respondit ei: Quia primum omnium mandatum est: Audi Israel, Dominus Deus tuus, Deus unus est:
{12:29} And Jesus answered him: “For the first commandment of all is this: ‘Listen, O Israel. The Lord your God is one God.

{12:30} et diliges Dominum Deum tuum ex tota corde tuo, et ex tota anima tua, et ex tota mente tua, et ex tota virtute tua. Hoc est primum mandatum.
{12:30} And you shall love the Lord your God from your whole heart, and from your whole soul, and from your whole mind, and from your whole strength. This is the first commandment.’

{12:31} Secundum autem simile est illi: Diliges proximum tuum tamquam teipsum. Maius horum aliud mandatum non est.
{12:31} But the second is similar to it: ‘You shall love your neighbor as yourself.’ There is no other commandment greater than these.”

{12:32} Et ait illi scriba: Bene Magister, in veritate dixisti, quia unus est Deus, et non est alius præter eum.
{12:32} And the scribe said to him: Well said, Teacher. You have spoken the truth that there is one God, and there is no other beside him;

{12:33} Et ut diligatur ex toto corde, et ex toto intellectu, et ex tota anima, et ex tota fortitudine: et diligere proximum tamquam seipsum, maius est omnibus holocautomatibus, et sacrificiis.
{12:33} and that he should be loved from the whole heart, and from the whole understanding, and from the whole soul, and from the whole strength. And to love one’s neighbor as one’s self is greater than all holocausts and sacrifices.”

{12:34} Iesus autem videns quod sapienter respondisset, dixit illi: Non es longe a regno Dei. Et nemo iam audebat eum interrogare.
{12:34} And Jesus, seeing that he had responded wisely, said to him, “You are not far from the kingdom of God.” And after that, no one dared to question him.

{12:35} Et respondens Iesus dicebat, docens in templo: Quomodo dicunt scribæ Christum filium esse David?
{12:35} And while teaching in the temple, Jesus said in answer: “How is it that the scribes say that the Christ is the son of David?

{12:36} Ipse enim David dicit in Spiritu Sancto: Dixit Dominus Domino meo, Sede a dextris meis, donec ponam inimicos tuos scabellum pedum tuorum.
{12:36} For David himself said in the Holy Spirit: ‘The Lord said to my Lord: Sit at my right hand, until I set your enemies as your footstool.’

{12:37} Ipse ergo David dicit eum Dominum, et unde est filius eius? Et multa turba eum libenter audivit.
{12:37} Therefore, David himself calls him Lord, and so how can he be his son?” And a great multitude listened to him willingly.

{12:38} Et dicebat eis in doctrina sua: Cavete a scribis, qui volunt in stolis ambulare, et salutari in foro,
{12:38} And he said to them in his doctrine: “Beware of the scribes, who prefer to walk in long robes and to be greeted in the marketplace,

{12:39} et in primis cathedris sedere in synagogis, et primos discubitus in cœnis:
{12:39} and to sit in the first chairs in the synagogues, and to have the first seats at feasts,

{12:40} qui devorant domos viduarum sub obtentu prolixæ orationis: hi accipient prolixius iudicium.
{12:40} who devour the houses of widows under the pretense of long prayers. These shall receive the more extensive judgment.”

{12:41} Et sedens Iesus contra gazophylacium, aspiciebat quomodo turba iactaret æs in gazophylacium, et multi divites iactabant multa.
{12:41} And Jesus, sitting opposite the offertory box, considered the way in which the crowd cast coins into the offertory, and that many of the wealthy cast in a great deal.

{12:42} Cum venisset autem vidua una pauper, misit duo minuta, quod est quadrans,
{12:42} But when one poor widow had arrived, she put in two small coins, which is a quarter.

~ The quadrans (‘quarter’) was literally one fourth the value of an ‘as’ coin; which was in turn one tenth the value of a denarius (a day’s wage). So a quadrans was about one 40th the value of a denarius, or one 40th of the daily wage of a laborer. Compared to today’s entry-level wages ($5 to $10 per hour for 8 hours), the quadrans would be worth a dollar or two. So each of those two small coins was worth one to two dollars in today’s currency.

{12:43} et convocans discipulos suos, ait illis: Amen dico vobis, quoniam vidua hæc pauper plus omnibus misit, qui miserunt in gazophylacium.
{12:43} And calling together his disciples, he said to them: “Amen I say to you, that this poor widow has put in more than all those who contributed to the offertory.

{12:44} Omnes enim ex eo, quod abundabat illis, miserunt: hæc vero de penuria sua omnia quæ habuit misit totum victum suum.
{12:44} For they all gave from their abundance, yet truly, she gave from her scarcity, even all that she had, her entire living.”

[Marcus 13]
[Mark 13]

{13:1} Et cum egrederetur de templo, ait illi unus ex discipulis suis: Magister, aspice quales lapides, et quales structuræ.
{13:1} And as he was departing from the temple, one of his disciples said to him, “Teacher, observe these fine stones and fine structures.”

{13:2} Et respondens Iesus, ait illi: Vides has omnes magnas ædificationes? Non relinquetur lapis super lapidem, qui non destruatur.
{13:2} And in response, Jesus said to him: “Do you see all these great buildings? There shall not be left stone upon stone, which is not torn down.”

{13:3} Et cum sederet in Monte Olivarum contra templum, interrogabant eum separatim Petrus, et Iacobus, et Ioannes, et Andreas:
{13:3} And as he sat at the Mount of Olives, opposite the temple, Peter, and James, and John, and Andrew questioned him privately.

{13:4} Dic nobis, quando ista fient? et quod signum erit, quando hæc omnia incipient consummari?
{13:4} “Tell us, when will these things be, and what will be the sign when all these things will begin to be fulfilled?”

{13:5} Et respondens Iesus cœpit dicere illis: Videte ne quid vos seducat:
{13:5} And Jesus, answering, began to say to them: “See to it that no one leads you astray.

{13:6} multi enim venient in nomine meo dicentes, quia ego sum: et multos seducent.
{13:6} For many will come in my name, saying, ‘For I am he,’ and they will lead many astray.

{13:7} Cum audieritis autem bella, et opiniones bellorum, ne timueritis: oportet enim hæc fieri: sed nondum finis.
{13:7} But when you will have heard of wars and rumors of wars, you should not be afraid. For these things must be, but the end is not so soon.

{13:8} Exurget enim gens contra gentem, et regnum super regnum, et erunt terræmotus per loca, et fames. Initium dolorum hæc.
{13:8} For nation will rise up against nation, and kingdom over kingdom, and there shall be earthquakes in various places, and famines. These are but the beginning of the sorrows.

{13:9} Videte autem vosmetipsos. Tradent enim vos in consiliis, et in synagogis vapulabitis, et ante præsides, et reges stabitis propter me, in testimonium illis.
{13:9} But see to yourselves. For they will hand you over to councils, and in the synagogues you will be beaten, and you shall stand before governors and kings because of me, as a testimony for them.

{13:10} Et in omnes gentes primum oportet prædicari Evangelium.
{13:10} And the Gospel must first be preached to all nations.

{13:11} Et cum duxerint vos tradentes, nolite præcogitare quid loquamini: sed quod datum vobis fuerit in illa hora, id loquimini: non enim vos estis loquentes, sed Spiritus Sanctus.
{13:11} And when they have seized you and handed you over, do not consider in advance what to say. But whatever will be given you in that hour, say that. For you will not be speaking, but the Holy Spirit.

{13:12} Tradet autem frater fratrem in mortem, et pater filium: et consurgent filii in parentes, et morte afficient eos.
{13:12} Then brother will betray brother to death, and the father, a son; and children will rise up against their parents and will bring about their death.

{13:13} Et eritis odio omnibus propter nomen meum. Qui autem sustinuerit in finem, hic salvus erit.
{13:13} And you will be hated by all for the sake of my name. But whoever will have persevered unto the end, the same will be saved.

{13:14} Cum autem videritis abominationem desolationis stantem, ubi non debet, qui legit, intelligat: tunc qui in Iudæa sunt, fugiant in montes:
{13:14} Then, when you have seen the abomination of desolation, standing where it ought not to be, let the reader understand: then let those who are in Judea flee to the mountains.

{13:15} et qui super tectum, ne descendat in domum, nec introeat ut tollat quid de domo sua:
{13:15} And let whoever is on the rooftop not descend to the house, nor enter so as to take anything from the house.

{13:16} et qui in agro erit, non revertatur retro tollere vestimentum suum.
{13:16} And let whoever may be in the field not return to take his garment.

{13:17} Væ autem prægnantibus, et nutrientibus in illis diebus.
{13:17} But woe to those who are pregnant or nursing in those days.

{13:18} Orate vero ut hieme non fiant.
{13:18} Truly, pray that these things may not happen in winter.

{13:19} Erunt enim dies illi tribulationes tales, quales non fuerunt ab initio creaturæ, quam condidit Deus usque nunc, neque fient.
{13:19} For those days shall have such tribulations as have not been since the beginning of the creation that God founded, even until now, and shall not be.

{13:20} Et nisi breviasset Dominus dies, non fuisset salva omnis caro: sed propter electos, quos elegit, breviavit dies.
{13:20} And unless the Lord had shortened the days, no flesh would be saved. But, for the sake of the elect, whom he has chosen, he has shortened the days.

{13:21} Et tunc si quis vobis dixerit: Ecce hic est Christus, ecce illic: ne credideritis.
{13:21} And then, if anyone will have said to you: ‘Behold, here is the Christ. Behold, in that place.’ Do not believe it.

{13:22} Exurgent enim pseudochristi, et pseudoprophetæ, et dabunt signa, et portenta ad seducendos, si fieri potest, etiam electos.
{13:22} For false Christs and false prophets will rise up, and they will present signs and wonders, so as to lead astray, if it were possible, even the elect.

{13:23} Vos ergo videte: ecce prædixi vobis omnia.
{13:23} Therefore, you must take heed. Behold, I have foretold all to you.

{13:24} Sed in illis diebus post tribulationem illam sol contenebrabitur, et luna non dabit splendorem suum:
{13:24} But in those days, after that tribulation, the sun will be darkened, and the moon will not give her splendor.

~ The text does not say that the moon will not give any light, but that it will not be brilliant.

{13:25} et stellæ cæli erunt decidentes, et virtutes, quæ in cælis sunt, movebuntur.
{13:25} And the stars of heaven will be falling down, and the powers that are in heaven will be moved.

{13:26} Et tunc videbunt Filium hominis venientem in nubibus cum virtute multa, et gloria.
{13:26} And then they shall see the Son of man arriving on the clouds, with great power and glory.

{13:27} Et tunc mittet Angelos suos, et congregabit electos suos a quattuor ventis, a summo terræ usque ad summum cæli.
{13:27} And then he will send his Angels, and gather together his elect, from the four winds, from the limits of the earth, to the limits of heaven.

{13:28} A ficu autem discite parabolam. Cum iam ramus eius tener fuerit, et nata fuerint folia, cognoscitis quia in proximo sit æstas:
{13:28} Now from the fig tree discern a parable. When its branch becomes tender and the foliage has been formed, you know that summer is very near.

{13:29} sic et vos cum videritis hæc fieri, scitote quod in proximo sit in ostiis.
{13:29} So also, when you will have seen these things happen, know that it is very near, even at the doors.

{13:30} Amen dico vobis, quoniam non transibit generatio hæc, donec omnia ista fiant.
{13:30} Amen I say to you, that this lineage shall not pass away, until all these things have happened.

~ This generation or lineage, i.e. the human race.

{13:31} Cælum, et terra transibunt, verba autem mea non transibunt.
{13:31} Heaven and earth shall pass away, but my word shall not pass away.

{13:32} De die autem illo, vel hora nemo scit, neque Angeli in cælo, neque Filius, nisi Pater.
{13:32} But concerning that day or hour, no one knows, neither the Angels in heaven, nor the Son, but only the Father.

{13:33} Videte, vigilate, et orate: nescitis enim quando tempus sit.
{13:33} Take heed, be vigilant, and pray. For you do not know when the time may be.

{13:34} Sicut homo, qui peregre profectus reliquit domum suam, et dedit servis suis potestatem cuiusque operis, et ianitori præcepit ut vigilet.
{13:34} It is like a man who, setting out on a sojourn, left behind his house, and gave his servants authority over every work, and instructed the doorkeeper to stand watch.

{13:35} Vigilate ergo, (nescitis enim quando dominus domus veniat: sero an media nocte, an galli cantu, an mane)
{13:35} Therefore, be vigilant, for you do not know when the lord of the house may arrive: in the evening, or in the middle of the night, or at first light, or in the morning.

{13:36} ne cum venerit repente, inveniat vos dormientes.
{13:36} Otherwise, when he will have arrived unexpectedly, he may find you sleeping.

{13:37} Quod autem vobis dico, omnibus dico: Vigilate.
{13:37} But what I say to you, I say to all: Be vigilant.”

[Marcus 14]
[Mark 14]

{14:1} Erat autem Pascha et Azyma post biduum: et quærebant summi sacerdotes, et scribæ quomodo eum dolo tenerent, et occiderent.
{14:1} Now the feast of Passover and of Unleavened Bread was two days away. And the leaders of the priests, and the scribes, were seeking a means by which they might deceitfully seize him and kill him.

{14:2} Dicebant autem: Non in die festo, ne forte tumultus fieret in populo.
{14:2} But they said, “Not on the feast day, lest perhaps there may be a tumult among the people.”

{14:3} Et cum esset Bethaniæ in domo Simonis leprosi, et recumberet: venit mulier habens alabastrum unguenti nardi spicati pretiosi, et fracto alabastro, effudit super caput eius.
{14:3} And when he was in Bethania, in the house of Simon the leper, and was reclining to eat, a woman arrived having an alabaster container of ointment, of precious spikenard. And breaking open the alabaster container, she poured it over his head.

{14:4} Erant autem quidam indigne ferentes intra semetipsos, et dicentes: Ut quid perditio ista unguenti facta est?
{14:4} But there were some who became indignant within themselves and who were saying: “What is the reason for this waste of the ointment?

{14:5} Poterat enim unguentum istud vænundari plus quam trecentis denariis, et dari pauperibus. Et fremebant in eam.
{14:5} For this ointment could have been sold for more than three hundred denarii and been given to the poor.” And they murmured against her.

{14:6} Iesus autem dixit: Sinite eam, quid illi molesti estis? Bonum opus operata est in me.
{14:6} But Jesus said: “Permit her. What is the reason that you trouble her? She has done a good deed for me.

{14:7} Semper enim pauperes habetis vobiscum: et cum volueritis, potestis illis benefacere: me autem non semper habetis.
{14:7} For the poor, you have with you always. And whenever you wish, you are able to do good to them. But you do not have me always.

{14:8} Quod habuit hæc, fecit: prævenit ungere corpus meum in sepulturam.
{14:8} But she has done what she could. She has arrived in advance to anoint my body for burial.

{14:9} Amen dico vobis: Ubicumque prædicatum fuerit Evangelium istud in universo mundo, et quod fecit hæc, narrabitur in memoriam eius.
{14:9} Amen I say to you, wherever this Gospel shall be preached throughout the entire world, the things she has done also shall be told, in memory of her.”

{14:10} Et Iudas Iscariotes, unus de duodecim, abiit ad summos sacerdotes, ut proderet eum illis.
{14:10} And Judas Iscariot, one of the twelve, went away, to the leaders of the priests, in order to betray him to them.

{14:11} Qui audientes gavisi sunt: et promiserunt ei pecuniam se daturos. Et quærebat quomodo illum opportune traderet.
{14:11} And they, upon hearing it, were gladdened. And they promised him that they would give him money. And he sought an opportune means by which he might betray him.

{14:12} Et primo die Azymorum quando Pascha immolabant, dicunt ei discipuli: Quo vis eamus, et paremus tibi ut manduces Pascha?
{14:12} And on the first day of Unleavened Bread, when they immolate the Passover, the disciples said to him, “Where do you want us to go and prepare for you to eat the Passover?”

{14:13} Et mittit duos ex discipulis suis, et dicit eis: Ite in civitatem: et occurret vobis homo lagenam aquæ baiulans, sequimini eum:
{14:13} And he sent two of his disciples, and he said to them: “Go into the city. And you will meet a man carrying a pitcher of water; follow him.

{14:14} et quocumque introierit, dicite domino domus, quia Magister dicit: Ubi est refectio mea, ubi Pascha cum discipulis meis manducem?
{14:14} And wherever he will have entered, say to the owner of the house, ‘The Teacher says: Where is my dining room, where I may eat the Passover with my disciples?’

{14:15} Et ipse vobis demonstrabit cœnaculum grande, stratum: et illic parate nobis.
{14:15} And he will show you a large cenacle, fully furnished. And there, you shall prepare it for us.”

{14:16} Et abierunt discipuli eius, et venerunt in civitatem: et invenerunt sicut dixerat illis, et paraverunt Pascha.
{14:16} And his disciples departed and went into the city. And they found it just as he had told them. And they prepared the Passover.

{14:17} Vespere autem facto, venit cum duodecim.
{14:17} Then, when evening came, he arrived with the twelve.

{14:18} Et discumbentibus eis, et manducantibus, ait Iesus: Amen dico vobis, quia unus ex vobis tradet me, qui manducat mecum.
{14:18} And while reclining and eating with them at table, Jesus said, “Amen I say to you, that one of you, who eats with me, will betray me.”

{14:19} At illi cœperunt contristari, et dicere ei singulatim: Numquid ego?
{14:19} But they began to be sorrowful and to say to him, one at a time: “Is it I?”

{14:20} Qui ait illis: Unus ex duodecim, qui intingit mecum manum in catino.
{14:20} And he said to them: “It is one of the twelve, who dips his hand with me in the dish.

{14:21} Et Filius quidem hominis vadit sicut scriptum est de eo: væ autem homini illi, per quem Filius hominis tradetur. Bonum erat ei, si non esset natus homo ille.
{14:21} And indeed, the Son of man goes, just as it has been written of him. But woe to that man by whom the Son of man will be betrayed. It would be better for that man if he had never been born.”

~ The order of the use of ‘him’ and ‘that man’ is reversed in the translation, so that it does not sound as if the pronoun ‘him’ refers to Christ.

{14:22} Et manducantibus illis, accepit Iesus panem: et benedicens fregit, et dedit eis, et ait: Sumite, hoc est corpus meum.
{14:22} And while eating with them, Jesus took bread. And blessing it, he broke it and gave it to them, and he said: “Take. This is my body.”

{14:23} Et accepto calice, gratias agens dedit eis: et biberunt ex illo omnes.
{14:23} And having taken the chalice, giving thanks, he gave it to them. And they all drank from it.

{14:24} Et ait illis: Hic est sanguis meus novi testamenti, qui pro multis effundetur.
{14:24} And he said to them: “This is my blood of the new covenant, which shall be shed for many.

{14:25} Amen dico vobis, quia iam non bibam de hoc genimine vitis usque in diem illum, cum illud bibam novum in regno Dei.
{14:25} Amen I say to you, that I will no longer drink from this fruit of the vine, until that day when I will drink it new in the kingdom of God.”

{14:26} Et hymno dicto exierunt in Montem Olivarum.
{14:26} And having sung a hymn, they went out to the Mount of Olives.

{14:27} Et ait eis Iesus: Omnes scandalizabimini in me in nocte ista: quia scriptum est: Percutiam pastorem, et dispergentur oves.
{14:27} And Jesus said to them: “You will all fall away from me in this night. For it has been written: ‘I will strike the shepherd, and the sheep will be scattered.’

{14:28} Sed postquam resurrexero, præcedam vos in Galilæam.
{14:28} But after I have risen again, I will go before you to Galilee.”

{14:29} Petrus autem ait illi: Et si omnes scandalizati fuerint in te: sed non ego.
{14:29} Then Peter said to him, “Even if all will have fallen away from you, yet I will not.”

{14:30} Et ait illi Iesus: Amen dico tibi, quia tu hodie in nocte hac, priusquam gallus vocem bis dederit, ter me es negaturus.
{14:30} And Jesus said to him, “Amen I say to you, that this day, in this night, before the rooster has uttered its voice twice, you will deny me three times.”

{14:31} At ille amplius loquebatur: Et si oportuerit me simul commori tibi, non te negabo: Similiter autem et omnes dicebant.
{14:31} But he spoke further, “Even if I must die along with you, I will not deny you.” And they all spoke similarly also.

{14:32} Et veniunt in prædium, cui nomen Gethsemani. Et ait discipulis suis: Sedete hic donec orem.
{14:32} And they went to a country estate, by the name of Gethsemani. And he said to his disciples, “Sit here, while I pray.”

{14:33} Et assumit Petrum, et Iacobum, et Ioannem secum: et cœpit pavere, et tædere.
{14:33} And he took Peter, and James, and John with him. And he began to be afraid and wearied.

{14:34} Et ait illis: Tristis est anima mea usque ad mortem: sustinete hic, et vigilate.
{14:34} And he said to them: “My soul is sorrowful, even unto death. Remain here and be vigilant.”

{14:35} Et cum processisset paululum, procidit super terram: et orabat, ut si fieri posset, transiret ab eo hora:
{14:35} And when he had proceeded on a little ways, he fell prostrate on the ground. And he prayed that, if it were possible, the hour might pass away from him.

{14:36} et dixit: Abba Pater, omnia tibi possibilia sunt, transfer calicem hunc a me, sed non quod ego volo, sed quod tu.
{14:36} And he said: “Abba, Father, all things are possible to you. Take this chalice from me. But let it be, not as I will, but as you will.”

{14:37} Et venit, et invenit eos dormientes. Et ait Petro: Simon, dormis? Non potuisti una hora vigilare?
{14:37} And he went and found them sleeping. And he said to Peter: “Simon, are you sleeping? Were you not able to be vigilant for one hour?

{14:38} Vigilate, et orate ut non intretis in tentationem. Spiritus quidem promptus est, caro vero infirma.
{14:38} Watch and pray, so that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak.”

{14:39} Et iterum abiens oravit eumdem sermonem, dicens.
{14:39} And going away again, he prayed, saying the same words.

{14:40} Et reversus, denuo invenit eos dormientes, (erant enim oculi eorum gravati) et ignorabant quid responderent ei.
{14:40} And upon returning, he found them sleeping yet again, (for their eyes were heavy) and they did not know how to respond to him.

{14:41} Et venit tertio, et ait illis: Dormite iam, et requiescite. Sufficit: venit hora: ecce Filius hominis tradetur in manus peccatorum.
{14:41} And he arrived for the third time, and he said to them: “Sleep now, and take rest. It is enough. The hour has arrived. Behold, the Son of man will be betrayed into the hands of sinners.

{14:42} Surgite, eamus. Ecce qui me tradet, prope est.
{14:42} Rise up, let us go. Behold, he who will betray me is near.”

{14:43} Et, adhuc eo loquente, venit Iudas Iscariotes unus de duodecim, et cum eo turba multa cum gladiis, et lignis, a summis sacerdotibus, et scribis, et senioribus.
{14:43} And while he was still speaking, Judas Iscariot, one of the twelve, arrived, and with him was a large crowd with swords and clubs, sent from the leaders of the priests, and the scribes, and the elders.

{14:44} Dederat autem traditor eius signum eis, dicens: Quemcumque osculatus fuero, ipse est, tenete eum, et ducite caute.
{14:44} Now his betrayer had given them a sign, saying: “He whom I shall kiss, it is he. Take hold of him, and lead him away cautiously.”

{14:45} Et cum venisset, statim accedens ad eum, ait: Ave Rabbi: et osculatus est eum.
{14:45} And when he had arrived, immediately drawing near to him, he said: “Hail, Master!” And he kissed him.

{14:46} At illi manus iniecerunt in eum, et tenuerunt eum.
{14:46} But they laid hands on him and held him.

{14:47} Unus autem quidam de circumstantibus educens gladium, percussit servum summi sacerdotis: et amputavit illi auriculam.
{14:47} Then a certain one of those standing near, drawing a sword, struck a servant of the high priest and cut off his ear.

{14:48} Et respondens Iesus, ait illis: Tamquam ad latronem existis cum gladiis, et lignis comprehendere me?
{14:48} And in response, Jesus said to them: “Have you set out to apprehend me, just as if to a robber, with swords and clubs?

{14:49} quotidie eram apud vos in templo docens, et non me tenuistis. Sed ut impleantur Scripturæ.
{14:49} Daily, I was with you in the temple teaching, and you did not take hold of me. But in this way, the scriptures are fulfilled.”

{14:50} Tunc discipuli eius relinquentes eum, omnes fugerunt.
{14:50} Then his disciples, leaving him behind, all fled away.

{14:51} Adolescens autem quidam sequebatur eum amictus sindone super nudo: et tenuerunt eum.
{14:51} Now a certain young man followed him, having nothing but a fine linen cloth over himself. And they took hold of him.

~ The fine linen cloth represents the baptismal garment (the state of grace). Some are willing to give up this garment in order to escape persecution for the sake of Christ. But then they flee away naked, lacking grace in their souls.

{14:52} At ille reiecta sindone, nudus profugit ab eis.
{14:52} But he, rejecting the fine linen cloth, escaped from them naked.

{14:53} Et adduxerunt Iesum ad summum sacerdotem: et convenerunt omnes sacerdotes, et scribæ, et seniores.
{14:53} And they led Jesus to the high priest. And all the priests and the scribes and the elders came together.

{14:54} Petrus autem a longe secutus est eum usque intro in atrium summi sacerdotis: et sedebat cum ministris ad ignem, et calefaciebat se.
{14:54} But Peter followed him from a distance, even into the court of the high priest. And he sat with the servants at the fire and warmed himself.

{14:55} Summi vero sacerdotes, et omne concilium quærebant adversus Iesum testimonium, ut eum morti traderent, nec inveniebant.
{14:55} Yet truly, the leaders of the priests and the entire council sought testimony against Jesus, so that they might deliver him to death, and they found none.

{14:56} Multi enim testimonium falsum dicebant adversus eum: et convenientia testimonia non erant.
{14:56} For many spoke false testimony against him, but their testimony did not agree.

{14:57} Et quidam surgentes, falsum testimonium ferebant adversus eum, dicentes:
{14:57} And certain ones, rising up, bore false witness against him, saying:

{14:58} Quoniam nos audivimus eum dicentem: Ego dissolvam templum hoc manu factum, et per triduum aliud non manu factum ædificabo.
{14:58} “For we heard him say, ‘I will destroy this temple, made with hands, and within three days I will build another, not made with hands.’ ”

{14:59} Et non erat conveniens testimonium illorum.
{14:59} And their testimony did not agree.

{14:60} Et exurgens summus sacerdos in medium, interrogavit Iesum, dicens: Non respondes quidquam ad ea, quæ tibi obiiciuntur ab his?
{14:60} And the high priest, rising up in their midst, questioned Jesus, saying, “Do you have nothing to say in answer to the things that are brought against you by these ones?”

{14:61} Ille autem tacebat, et nihil respondit. Rursum summus sacerdos interrogabat eum, et dixit ei: Tu es Christus, Filius Dei benedicti?
{14:61} But he was silent and gave no answer. Again, the high priest questioned him, and he said to him, “Are you the Christ, the Son of the Blessed God?”

{14:62} Iesus autem dixit illi: Ego sum: et videbitis Filium hominis sedentem a dextris virtutis Dei, et venientem cum nubibus cæli.
{14:62} Then Jesus said to him: “I am. And you shall see the Son of man sitting at the right hand of the power of God and arriving with the clouds of heaven.”

{14:63} Summus autem sacerdos scindens vestimenta sua, ait: Quid adhuc desideramus testes?
{14:63} Then the high priest, rending his garments, said: “Why do we still require witnesses?

{14:64} Audistis blasphemiam: quid vobis videtur? Qui omnes condemnaverunt eum esse reum mortis.
{14:64} You have heard the blasphemy. How does it seem to you?” And they all condemned him, as guilty unto death.

{14:65} Et cœperunt quidam conspuere eum, et velare faciem eius, et colaphis eum cædere, et dicere ei: Prophetiza: et ministri alapis eum cædebant.
{14:65} And some began to spit on him, and to cover his face and to strike him with fists, and to say to him, “Prophesy.” And the servants struck him with the palms their hands.

{14:66} Et cum esset Petrus in atrio deorsum, venit una ex ancillis summi sacerdotis:
{14:66} And while Peter was in the court below, one of the maidservants of the high priest arrived.

{14:67} et cum vidisset Petrum calefacientem se, aspiciens illum, ait: Et tu cum Iesu Nazareno eras.
{14:67} And when she had seen Peter warming himself, she stared at him, and she said: “You also were with Jesus of Nazareth.”

{14:68} At ille negavit, dicens: Neque scio, neque novi quid dicas. Et exiit foras ante atrium, et gallus cantavit.
{14:68} But he denied it, saying, “I neither know nor understand what you saying.” And he went outside, in front of the court; and a rooster crowed.

{14:69} Rursus autem cum vidisset illum ancilla, cœpit dicere circumstantibus: Quia hic ex illis est.
{14:69} Then again, when a maidservant had seen him, she began to say to the bystanders, “For this is one of them.”

{14:70} At ille iterum negavit. Et post pusillum rursus qui astabant, dicebant Petro: Vere ex illis es: nam et Galilæus es.
{14:70} But he denied it again. And after a little while, again those standing near said to Peter: “In truth, you are one of them. For you, too, are a Galilean.”

{14:71} Ille autem cœpit anathematizare, et iurare: Quia nescio hominem istum, quem dicitis.
{14:71} Then he began to curse and to swear, saying, “For I do not know this man, about whom you are speaking.”

{14:72} Et statim gallus iterum cantavit. Et recordatus est Petrus verbi, quod dixerat ei Iesus: Prius quam gallus cantet bis, ter me negabis. Et cœpit flere.
{14:72} And immediately the rooster crowed again. And Peter remembered the word that Jesus had said to him, “Before the rooster crows twice, you will deny me three times.” And he began to weep.

[Marcus 15]
[Mark 15]

{15:1} Et confestim, mane consilium facientes summi sacerdotes cum senioribus, et scribis, et universo concilio, vincientes Iesum, duxerunt, et tradiderunt Pilato.
{15:1} And immediately in the morning, after the leaders of the priests had taken counsel with the elders and the scribes and the entire council, binding Jesus, they led him away and delivered him to Pilate.

{15:2} Et interrogavit eum Pilatus: Tu es rex Iudæorum? At ille respondens, ait illi: Tu dicis.
{15:2} And Pilate questioned him, “You are the king of the Jews?” But in response, he said to him, “You are saying it.”

{15:3} Et accusabant eum summi sacerdotes in multis.
{15:3} And the leaders of the priests accused him in many things.

{15:4} Pilatus autem rursum interrogavit eum, dicens: Non respondes quidquam? Vide in quantis te accusant.
{15:4} Then Pilate again questioned him, saying: “Do you not have any response? See how greatly they accuse you.”

{15:5} Iesus autem amplius nihil respondit, ita ut miraretur Pilatus.
{15:5} But Jesus continued to give no response, so that Pilate wondered.

{15:6} Per diem autem festum solebat dimittere illis unum ex vinctis, quemcumque petissent.
{15:6} Now on the feast day, he was accustomed to release to them one of the prisoners, whomever they requested.

{15:7} Erat autem qui dicebatur Barrabas, qui cum seditiosis erat vinctus, qui in seditione fecerat homicidium.
{15:7} But there was one called Barabbas, who had committed murder in the sedition, who was confined with those of the sedition.

{15:8} Et cum ascendisset turba, cœpit rogare, sicut semper faciebat illis.
{15:8} And when the crowd had ascended, they began to petition him to do as he always did for them.

~ At the time of the Passover, most of the Jews visiting Jerusalem were camped out around the city. Then they would ascend to the city, which was built on elevated land, on Mount Zion, to attend the feast.

{15:9} Pilatus autem respondit eis, et dixit: Vultis dimittam vobis regem Iudæorum?
{15:9} But Pilate answered them and said, “Do you want me to release to you the king of the Jews?”

{15:10} Sciebat enim quod per invidiam tradidissent eum summi sacerdotes.
{15:10} For he knew that it was out of envy that the leaders of the priests had betrayed him.

{15:11} Pontifices autem concitaverunt turbam, ut magis Barabbam dimitteret eis.
{15:11} Then the chief priests incited the crowd, so that he would release Barabbas to them instead.

{15:12} Pilatus autem iterum respondens, ait illis: Quid ergo vultis faciam regi Iudæorum?
{15:12} But Pilate, responding again, said to them: “Then what do you want me to do with the king of the Jews?”

{15:13} At illi iterum clamaverunt: Crucifige eum.
{15:13} But again they cried out, “Crucify him.”

{15:14} Pilatus vero dicebat illis: Quid enim mali fecit? At illi magis clamabant: Crucifige eum.
{15:14} Yet truly, Pilate said to them: “Why? What evil has he done?” But they cried out all the more, “Crucify him.”

{15:15} Pilatus autem volens populo satisfacere, dimisit illis Barabbam, et tradidit Iesum flagellis cæsum, ut crucifigeretur.
{15:15} Then Pilate, wishing to satisfy the people, released Barabbas to them, and he delivered Jesus, having severely scourged him, to be crucified.

~ The term ‘flagellis cæsum’ indicates a severe scourging, not merely any scourging.

{15:16} Milites autem duxerunt eum in atrium prætorii, et convocant totam cohortem,
{15:16} Then the soldiers led him away to the court of the praetorium. And they called together the entire cohort.

{15:17} et induunt eum purpura, et imponunt ei plectentes spineam coronam.
{15:17} And they clothed him with purple. And platting a crown of thorns, they placed it on him.

{15:18} Et cœperunt salutare eum: Ave rex Iudæorum.
{15:18} And they began to salute him: “Hail, king of the Jews.”

{15:19} Et percutiebant caput eius arundine: et conspuebant eum, et ponentes genua, adorabant eum.
{15:19} And they struck his head with a reed, and they spit on him. And kneeling down, they reverenced him.

{15:20} Et postquam illuserunt ei, exuerunt illum purpura, et induerunt eum vestimentis suis: et educunt illum ut crucifigerent eum.
{15:20} And after they had mocked him, they stripped him of the purple, and they clothed him in his own garments. And they led him away, so that they might crucify him.

{15:21} Et angariaverunt prætereuntem quempiam, Simonem Cyrenæum venientem de villa, patrem Alexandri, et Rufi, ut tolleret crucem eius.
{15:21} And they compelled a certain passerby, Simon the Cyrenian, who was arriving from the countryside, the father of Alexander and Rufus, to take up his cross.

{15:22} Et perducunt illum in Golgotha locum: quod est interpretatum Calvariæ locus.
{15:22} And they led him through to the place called Golgotha, which means, ‘the Place of Calvary.’

{15:23} Et dabant ei bibere myrrhatum vinum: et non accepit.
{15:23} And they gave him wine with myrrh to drink. But he did not accept it.

{15:24} Et crucifigentes eum, diviserunt vestimenta eius, mittentes sortem super eis, quis quid tolleret.
{15:24} And while crucifying him, they divided his garments, casting lots over them, to see who would take what.

{15:25} Erat autem hora tertia: et crucifixerunt eum.
{15:25} Now it was the third hour. And they crucified him.

{15:26} Et erat titulus causæ eius inscriptus: REX IUDÆORUM.
{15:26} And the title of his case was written as: THE KING OF THE JEWS.

{15:27} Et cum eo crucifigunt duos latrones: unum a dextris, et alium a sinistris eius.
{15:27} And with him they crucified two robbers: one at his right, and the other at his left.

{15:28} Et impleta est scriptura, quæ dicit: Et cum iniquis reputatus est.
{15:28} And the scripture was fulfilled, which says: “And with the iniquitous he was reputed.”

{15:29} Et prætereuntes blasphemabant eum, moventes capita sua, et dicentes: Vah qui destruis templum Dei, et in tribus diebus reædificas:
{15:29} And the passersby blasphemed him, shaking their heads and saying, “Ah, you who would destroy the temple of God, and in three days rebuild it,

{15:30} salvum fac temetipsum descendens de cruce.
{15:30} save yourself by descending from the cross.”

{15:31} Similiter et summi sacerdotes illudentes, ad alterutrum cum scribis dicebant: Alios salvos fecit, seipsum non potest salvum facere.
{15:31} And similarly the leaders of the priests, mocking him with the scribes, said to one another: “He saved others. He is not able to save himself.

{15:32} Christus rex Israel descendat nunc de cruce, ut videamus, et credamus. Et qui cum eo crucifixi erant, convitiabantur ei.
{15:32} Let the Christ, the king of Israel, descend now from the cross, so that we may see and believe.” Those who were crucified with him also insulted him.

{15:33} Et facta hora sexta, tenebræ factæ sunt per totam terram usque in horam nonam.
{15:33} And when the sixth hour arrived, a darkness occurred over the entire earth, until the ninth hour.

{15:34} Et hora nona exclamavit Iesus voce magna, dicens: Eloi, eloi, lamma sabacthani? quod est interpretatum: Deus meus, Deus meus, ut quid dereliquisti me?
{15:34} And at the ninth hour, Jesus cried out with a loud voice, saying, “Eloi, Eloi, lamma sabacthani?” which means, “My God, My God, why have you forsaken me?”

{15:35} Et quidam de circumstantibus audientes, dicebant: Ecce Eliam vocat.
{15:35} And some of those standing near, upon hearing this, said, “Behold, he is calling Elijah.”

{15:36} Currens autem unus, et implens spongiam aceto, circumponensque calamo, potum dabat ei, dicens: Sinite, videamus si veniat Elias ad deponendum eum.
{15:36} Then one of them, running and filling a sponge with vinegar, and placing it around a reed, gave it to him to drink, saying: “Wait. Let us see if Elijah will come to take him down.”

~ It seems from Matthew that the person saying ‘Wait’ was not the person with the reed.

{15:37} Iesus autem emissa voce magna expiravit.
{15:37} Then Jesus, having emitted a loud cry, expired.

{15:38} Et velum templi scissum est in duo, a summo usque deorsum.
{15:38} And the veil of the temple was torn in two, from the top to the bottom.

{15:39} Videns autem Centurio, qui ex adverso stabat, quia sic clamans expirasset, ait: Vere hic homo Filius Dei erat.
{15:39} Then the centurion who stood opposite him, seeing that he had expired while crying out in this way, said: “Truly, this man was the Son of God.”

~ The centurion was convinced that Jesus was THE Son of God, not merely A son of God, otherwise, such an assertion would not be remarkable.

{15:40} Erant autem et mulieres de longe aspicientes: inter quas erat Maria Magdalene, et Maria Iacobi minoris, et Ioseph mater, et Salome:
{15:40} Now there were also women watching from a distance, among whom were Mary Magdalene, and Mary the mother of James the younger and of Joseph, and Salome,

{15:41} et cum esset in Galilæa, sequebantur eum, et ministrabant ei, et aliæ multæ, quæ simul cum eo ascenderant Ierosolymam.
{15:41} (and while he was in Galilee, they followed him and ministered to him) and many other women, who had ascended along with him to Jerusalem.

{15:42} Et cum iam sero esset factum (quia erat parasceve, quod est ante Sabbatum)
{15:42} And when evening had now arrived (because it was the Preparation Day, which is before the Sabbath)

{15:43} venit Ioseph ab Arimathæa nobilis decurio, qui et ipse erat expectans regnum Dei, et audacter introivit ad Pilatum, et petiit corpus Iesu.
{15:43} there arrived Joseph of Arimathea, a noble council member, who himself was also awaiting the kingdom of God. And he boldly entered to Pilate and petitioned for the body of Jesus.

{15:44} Pilatus autem mirabatur si iam obiisset. Et accersito centurione, interrogavit eum si iam mortuus esset.
{15:44} But Pilate wondered if he had already died. And summoning a centurion, he questioned him as to whether he was already dead.

{15:45} Et cum cognovisset a centurione, donavit corpus Ioseph.
{15:45} And when he had been informed by the centurion, he gave the body to Joseph.

{15:46} Ioseph autem mercatus sindonem, et deponens eum involvit sindone, et posuit eum in monumento, quod erat excisum de petra, et advolvit lapidem ad ostium monumenti.
{15:46} Then Joseph, having bought a fine linen cloth, and taking him down, wrapped him in the fine linen and laid him in a sepulcher, which was hewn from a rock. And he rolled a stone to the entrance of the tomb.

{15:47} Maria autem Magdalene, et Maria Ioseph aspiciebant ubi poneretur.
{15:47} Now Mary Magdalene and Mary the mother of Joseph observed where he was laid.

[Marcus 16]
[Mark 16]

{16:1} Et cum transisset Sabbatum, Maria Magdalene, et Maria Iacobi, et Salome emerunt aromata ut venientes ungerent Iesum.
{16:1} And when the Sabbath had passed, Mary Magdalene, and Mary the mother of James, and Salome bought aromatic spices, so that when they arrived they could anoint Jesus.

{16:2} Et valde mane una Sabbatorum, veniunt ad monumentum, orto iam sole.
{16:2} And very early in the morning, on the first of the Sabbaths, they went to the tomb, the sun having now risen.

~ Both Matthew and Mark make a point of calling this Sunday, the first Sabbath, not the first day of the week. This was the first Sabbath of the Christian Faith. All prior Sabbaths, including the previous day, a Saturday, were the Jewish Sabbaths. Also, notice that they set out very early (i.e. before the sun rose), but by the time that they arrived there, the sun had risen.

{16:3} Et dicebant ad invicem: Quis revolvet nobis lapidem ab ostio monumenti?
{16:3} And they said to one another, “Who will roll back the stone for us, away from the entrance of the tomb?”

{16:4} Et respicientes viderunt revolutum lapidem. Erat quippe magnus valde.
{16:4} And looking, they saw that the stone was rolled back. For certainly it was very large.

{16:5} Et introeuntes in monumentum viderunt iuvenem sedentem in dextris, coopertum stola candida, et obstupuerunt.
{16:5} And upon entering the tomb, they saw a young man sitting on the right side, covered with a white robe, and they were astonished.

{16:6} Qui dicit illis: Nolite expavescere: Iesum quæritis Nazarenum, crucifixum: surrexit, non est hic, ecce locus ubi posuerunt eum.
{16:6} And he said to them, “Do not become frightened. You are seeking Jesus of Nazareth, the Crucified One. He has risen. He is not here. Behold, the place where they laid him.

{16:7} Sed ite, dicite discipulis eius, et Petro quia præcedit vos in Galilæam: ibi eum videbitis, sicut dixit vobis.
{16:7} But go, tell his disciples and Peter that he is going before you into Galilee. There you shall see him, just as he told you.”

{16:8} At illæ exeuntes, fugerunt de monumento: invaserat enim eas tremor et pavor: et nemini quidquam dixerunt: timebant enim.
{16:8} But they, going out, fled from the tomb. For trembling and fear had overwhelmed them. And they said nothing to anyone. For they were afraid.

{16:9} Surgens autem mane, prima Sabbati, apparuit primo Mariæ Magdalene, de qua eiecerat septem dæmonia.
{16:9} But he, rising early on the first Sabbath, appeared first to Mary Magdalene, from whom he had cast out seven demons.

{16:10} Illa vadens nunciavit his, qui cum eo fuerant, lugentibus, et flentibus.
{16:10} She went and announced it to those who had been with him, while they were mourning and weeping.

{16:11} Et illi audientes quia viveret, et visus esset ab ea, non crediderunt.
{16:11} And they, upon hearing that he was alive and that he had been seen by her, did not believe it.

{16:12} Post hæc autem duobus ex his ambulantibus ostensus est in alia effigie, euntibus in villam:
{16:12} But after these events, he was shown in another likeness to two of them walking, as they were going out to the countryside.

{16:13} et illi euntes nunciaverunt ceteris: nec illis crediderunt.
{16:13} And they, returning, reported it to the others; neither did they believe them.

{16:14} Novissime recumbentibus illis undecim apparuit: et exprobravit incredulitatem eorum et duritiam cordis: quia iis, qui viderant eum resurrexisse, non crediderunt.
{16:14} Finally, he appeared to the eleven, as they sat at table. And he rebuked them for their incredulity and hardness of heart, because they did not believe those who had seen that he had risen again.

{16:15} Et dixit eis: Euntes in mundum universum prædicate Evangelium omni creaturæ.
{16:15} And he said to them: “Go forth to the whole world and preach the Gospel to every creature.

{16:16} Qui crediderit, et baptizatus fuerit, salvus erit: qui vero non crediderit, condemnabitur.
{16:16} Whoever will have believed and been baptized will be saved. Yet truly, whoever will not have believed will be condemned.

{16:17} Signa autem eos, qui crediderint, hæc sequentur: In nomine meo dæmonia eiicient: linguis loquentur novis:
{16:17} Now these signs will accompany those who believe. In my name, they shall cast out demons. They will speak in new languages.

{16:18} serpentes tollent: et si mortiferum quid biberint, non eis nocebit: super ægros manus imponent, et bene habebunt.
{16:18} They will take up serpents, and, if they drink anything deadly, it will not harm them. They shall lay their hands upon the sick, and they will be well.”

{16:19} Et Dominus quidem Iesus postquam locutus est eis, assumptus est in cælum, et sedet a dextris Dei.
{16:19} And indeed, the Lord Jesus, after he had spoken to them, was taken up into heaven, and he sits at the right hand of God.

{16:20} Illi autem profecti prædicaverunt ubique Domino cooperante, et sermonem confirmante, sequentibus signis.
{16:20} Then they, setting out, preached everywhere, with the Lord cooperating and confirming the word by the accompanying signs.

The Sacred BibleThe Gospel of Mark