John 20

Io 20.1Ūnā autem sabbatī, Marīa Magdalēnē venit māne, cum adhūc tenebrae essent, ad monumentum: et vīdit lapidem sublātum ā monumentō.

On the first day of the week, Mary Magdalene comes early, while there was still darkness, to the tomb; and she saw the stone taken away from the tomb.

Note. Una sabbati: 'on the first (day) of the week'; una is used as an ordinal, a Hebraism carried over through Greek. cum adhuc tenebrae essent: cum + imperfect subjunctive, 'while it was still dark'. sublatum: perfect participle of tollō.

Io 20.2Cucurrit ergō, et venit ad Simōnem Petrum, et ad alium discipulum, quem amābat Iēsus, et dīcit illīs: Tulērunt Dominum dē monumentō, et nescīmus ubi posuērunt eum.

She ran therefore and comes to Simon Peter, and to the other disciple, whom Jesus loved, and says to them: They have taken the Lord from the tomb, and we do not know where they have put him.

Note. Tulerunt Dominum: an impersonal 'they': 'someone has taken the Lord'.

Io 20.3Exiit ergō Petrus, et ille alius discipulus, et vēnērunt ad monumentum.

So Peter went out, and that other disciple, and they came to the tomb.

Io 20.4Currēbant autem duo simul, et ille alius discipulus praecucurrit citius Petrō, et vēnit prīmus ad monumentum.

And the two were running together, and that other disciple ran ahead faster than Peter, and came first to the tomb.

Note. citius Petro: comparative adverb with ablative of comparison, 'faster than Peter'. primus: 'first', agreeing with the subject.

Io 20.5Et cum sē inclīnāsset, vīdit posita linteāmina: nōn tamen introīvit.

And when he had bent down, he saw the linen cloths lying there; yet he did not go in.

Note. linteamina posita: 'the linen cloths lying (there)'; posita is the perfect participle, 'placed'.

Io 20.6Venit ergō Simōn Petrus sequēns eum, et introīvit in monumentum, et vīdit linteāmina posita,

So Simon Peter comes following him, and went into the tomb, and saw the linen cloths lying there,

Io 20.7et sūdārium, quod fuerat super caput eius, nōn cum linteāminibus positum, sed sēparātim involūtum in ūnum locum.

and the face cloth, which had been over his head, not lying with the linen cloths, but rolled up separately in one place.

Note. separatim involutum in unum locum: 'rolled up separately in one place'; in + accusative here where classical Latin would use the ablative.

Io 20.8Tunc ergō introīvit et ille discipulus quī vēnerat prīmus ad monumentum: et vīdit, et crēdidit:

Then therefore that disciple also went in, who had come first to the tomb; and he saw, and believed;

Io 20.9nōndum enim sciēbant Scrīptūram, quia oportēbat eum ā mortuīs resurgere.

for not yet did they know the Scripture, that he had to rise again from the dead.

Note. quia oportebat eum … resurgere: the content of the Scripture, with quia + indicative and impersonal oportet.

Io 20.10Abiērunt ergō iterum discipulī ad sēmetipsōs.

So the disciples went away again to their own homes.

Note. ad semetipsos: 'to themselves', that is, to their own homes.

Io 20.11Marīa autem stābat ad monumentum forīs, plōrāns. Dum ergō flēret, inclīnāvit sē, et prōspexit in monumentum:

But Mary was standing at the tomb outside, weeping. While therefore she was weeping, she bent down and looked into the tomb,

Note. plorans: present participle. Dum … fleret: dum with the subjunctive, 'while she was weeping'.

Io 20.12et vīdit duōs angelōs in albīs sedentēs, ūnum ad caput, et ūnum ad pedēs, ubi positum fuerat corpus Iēsū.

and she saw two angels in white sitting, one at the head and one at the feet, where the body of Jesus had been laid.

Note. in albis: 'in white (clothes)'; neuter plural adjective used as a noun.

Io 20.13Dīcunt eī illī: Mulier, quid plōrās? Dīcit eīs: Quia tulērunt Dominum meum: et nesciō ubi posuērunt eum.

They say to her: Woman, why are you weeping? She says to them: Because they have taken away my Lord, and I do not know where they have put him.

Note. quid ploras? quid as 'why'. Quia tulerunt: here quia means 'because'.

Io 20.14Haec cum dīxisset, conversa est retrōrsum, et vīdit Iēsum stantem: et nōn sciēbat quia Iēsus est.

When she had said these things, she turned around backwards, and saw Jesus standing; and she did not know that it is Jesus.

Note. conversa est retrorsum: conversa, from converto, 'having turned (herself)'. sciebat quia Iesus est: the present est keeps the tense of the original thought.

Io 20.15Dīcit eī Iēsus: Mulier, quid plōrās? quem quaeris? Illa exīstimāns quia hortulānus esset, dīcit eī: Domine, sī tū sustulistī eum, dīcitō mihi ubi posuistī eum, et ego eum tollam.

Jesus says to her: Woman, why are you weeping? Whom are you seeking? She, thinking that he was the gardener, says to him: Sir, if you have carried him off, tell me where you have put him, and I will take him away.

Note. existimans quia hortulanus esset: quia here takes the subjunctive, marking it as her thought. dicito: future imperative, 'tell me'. Domine: vocative, here simply 'Sir'.

Io 20.16Dīcit eī Iēsus: Marīa. Conversa illa, dīcit eī: Rabboni (quod dīcitur Magister).

Jesus says to her: Mary. Having turned, she says to him: Rabboni (which is said, Teacher).

Note. Rabboni: an Aramaic form of 'my teacher'; John translates it for his readers.

Io 20.17Dīcit eī Iēsus: Nōlī mē tangere, nōndum enim ascendī ad Patrem meum: vāde autem ad frātrēs meōs, et dīc eīs: Ascendō ad Patrem meum, et Patrem vestrum, Deum meum, et Deum vestrum.

Jesus says to her: Do not touch me, for I have not yet gone up to my Father; but go to my brothers and say to them: I am going up to my Father and your Father, to my God and your God.

Note. Noli me tangere: noli + infinitive, 'do not touch me' — the phrase later named a subject in painting. ascendi … Ascendo: perfect 'I have gone up' and present 'I am going up'.

Io 20.18Venit Marīa Magdalēnē annūntiāns discipulīs: Quia vīdī Dominum, et haec dīxit mihi.

Mary Magdalene comes announcing to the disciples: I have seen the Lord, and he said these things to me.

Note. annuntians: present participle of annuntio. Quia vidi Dominum: recitative quia introducing her words.

Io 20.19Cum ergō sērō esset diē illō, ūnā sabbatōrum, et forēs essent clausae, ubi erant discipulī congregātī propter metum Iūdaeōrum: vēnit Iēsus, et stetit in mediō, et dīxit eīs: Pāx vōbīs.

When therefore it was late on that day, the first of the week, and the doors had been shut where the disciples had gathered for fear of the Jews, Jesus came, and stood in the middle, and said to them: Peace to you.

Note. Cum … sero esset: cum + subjunctive, 'when it was late'. fores … clausae: fores is the plural noun 'doors'. Pax vobis: the ordinary greeting, with est understood.

Io 20.20Et cum hoc dīxisset, ostendit eīs manūs et latus. Gāvīsī sunt ergō discipulī, vīsō Dominō.

And when he had said this, he showed them his hands and his side. The disciples therefore rejoiced, when the Lord had been seen.

Note. Gavisi sunt: gaudeo is semi-deponent; the perfect is passive in form with active meaning. viso Domino: ablative absolute, 'when they saw the Lord'.

Io 20.21Dīxit ergō eīs iterum: Pāx vōbīs. Sīcut mīsit mē Pater, et ego mittō vōs.

So he said to them again: Peace to you. Just as the Father has sent me, I also send you.

Note. Sicut … et ego: 'just as … so I too'.

Io 20.22Haec cum dīxisset, īnsufflāvit, et dīxit eīs: Accipite Spīritum Sānctum:

When he had said these things, he breathed on them and said to them: Receive the Holy Spirit:

Note. insufflavit: 'breathed on (them)', recalling God breathing life into Adam in Genesis.

Io 20.23quōrum remīseritis peccāta, remittuntur eīs: et quōrum retinueritis, retenta sunt.

those whose sins you forgive, they are forgiven them; and those whose sins you retain, they have been retained.

Note. quorum remiseritis … remittuntur: future perfect in the 'if/whoever' clause, present in the main clause; quorum has an understood antecedent eis.

Io 20.24Thōmās autem ūnus ex duodecim, quī dīcitur Didymus, nōn erat cum eīs quandō vēnit Iēsus.

But Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came.

Note. Didymus is Greek for 'twin', translating the Aramaic name Thomas.

Io 20.25Dīxērunt ergō eī aliī discipulī: Vīdimus Dominum. Ille autem dīxit eīs: Nisi vīderō in manibus eius fīxūram clāvōrum, et mittam digitum meum in locum clāvōrum, et mittam manum meam in latus eius, nōn crēdam.

So the other disciples said to him: We have seen the Lord. But he said to them: Unless I see in his hands the mark of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe.

Note. Nisi videro … et mittam …, non credam: future-more-vivid condition, future perfect then future. fixuram clavorum: 'the mark of the nails'.

Io 20.26Et post diēs octō, iterum erant discipulī eius intus, et Thōmās cum eīs. Venit Iēsus iānuīs clausīs, et stetit in mediō, et dīxit: Pāx vōbīs.

And after eight days his disciples were again inside, and Thomas with them. Jesus comes, the doors having been shut, and stood in the middle and said: Peace to you.

Note. post dies octo: counting inclusively, the following Sunday. ianuis clausis: ablative absolute.

Io 20.27Deinde dīcit Thōmae: Īnfer digitum tuum hūc, et vidē manūs meās, et affer manum tuam, et mitte in latus meum: et nōlī esse incrēdulus, sed fidēlis.

Then he says to Thomas: Bring your finger here, and see my hands, and bring your hand and put it into my side; and do not be unbelieving, but believing.

Note. Infer … vide … affer … mitte: a string of imperatives. noli esse incredulus: noli + infinitive.

Io 20.28Respondit Thōmās, et dīxit eī: Dominus meus et Deus meus.

Thomas answered and said to him: My Lord and my God.

Note. Dominus meus et Deus meus: nominatives used as an exclamation or address.

Io 20.29Dīxit eī Iēsus: Quia vīdistī mē, Thōma, crēdidistī: beātī quī nōn vīdērunt, et crēdidērunt.

Jesus said to him: Because you have seen me, Thomas, you have believed; blessed are those who have not seen and have believed.

Note. beati qui non viderunt: est or sunt understood; beati, 'happy, blessed'.

Io 20.30Multa quidem et alia signa fēcit Iēsus in cōnspectū discipulōrum suōrum, quae nōn sunt scrīpta in librō hōc.

Jesus indeed did many other signs too in the sight of his disciples, which have not been written in this book.

Io 20.31Haec autem scrīpta sunt ut crēdātis, quia Iēsus est Chrīstus Fīlius Deī: et ut crēdentēs, vītam habeātis in nōmine eius.

But these have been written so that you may believe that Jesus is the Christ, the Son of God; and that, believing, you may have life in his name.

Note. ut credatis … et ut … habeatis: the purpose of the book. credentes: present participle, 'by believing'.