The Sacred Bible: The Gospel of Mark
[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.”