Mark 14

Mc 14.1Erat autem Pascha et azyma post bīduum: et quaerēbant summī sacerdōtēs et scrībae quōmodo eum dolō tenērent, et occīderent.

It was, moreover, the Passover and the unleavened bread after two days: and the chief priests and the scribes were seeking how they might seize him by trickery and kill him.

Note. Pascha: from Hebrew pesach, the Passover, the festival recalling the exodus from Egypt; it is indeclinable here. azyma: 'unleavened (bread)', a Greek neuter plural; the feast of Unleavened Bread followed Passover. post bīduum: 'after two days'. quōmodo … tenērent: indirect question.

Mc 14.2Dīcēbant autem: Nōn in diē fēstō, nē forte tumultus fieret in populō.

For they were saying: Not on the festival day, lest perhaps there be an uproar among the people.

Note. Nōn in diē fēstō: the verb ('let us not seize him') is understood. nē forte: 'lest perhaps'. During the festival Jerusalem was crowded with pilgrims.

Mc 14.3Et cum esset Bēthaniae in domō Simōnis leprōsī, et recumberet, vēnit mulier habēns alabastrum unguentī nardī spīcātī pretiōsī: et frāctō alabastrō, effūdit super caput eius.

And when he was at Bethany in the house of Simon the leper, and was reclining at table, there came a woman holding an alabaster jar of precious ointment of spikenard: and, the jar having been broken, she poured it over his head.

Note. Bethaniae: locative, 'at Bethany', a village on the Mount of Olives. recumberet: at a formal meal people reclined on couches. alabastrum: a flask of alabaster with a narrow neck, broken to pour out the contents. nardī spīcātī: 'spikenard', a costly perfumed oil from India. frāctō alabastrō: ablative absolute.

Mc 14.4Erant autem quīdam indignē ferentēs intrā sēmetipsōs, et dīcentēs: Ut quid perditiō ista unguentī facta est?

But there were some taking it badly among themselves and saying: To what end has this waste of ointment been made?

Note. indignē ferentēs: indignē ferō, 'take it badly, resent'. Erant … ferentēs: the participle with sum again copies a Greek construction. Ut quid: a Late Latin phrase meaning 'why?', literally 'to what end?'. perditiō: 'waste'.

Mc 14.5poterat enim unguentum istud vēnundārī plūs quam trecentīs dēnāriīs, et darī pauperibus. Et fremēbant in eam.

for this ointment could have been sold for more than three hundred denarii and been given to the poor. And they were growling at her.

Note. poterat … vēnundārī: 'could have been sold'; Latin uses the imperfect indicative of possum where English uses 'could have'. plūs quam trecentīs dēnāriīs: ablative of price. A dēnārius was roughly a day's wage for a labourer. fremēbant in eam: 'they were growling at her'.

Mc 14.6Iēsus autem dīxit: Sinite eam, quid illī molestī estis? Bonum opus operāta est in mē:

But Jesus said: Let her be; why are you troublesome to her? She has done a good work on me:

Note. Sinite eam: 'let her be'. quid: 'why?'. operāta est: perfect of the deponent operor, active in meaning. in mē: Late Latin in + ablative, 'on me', 'for me'.

Mc 14.7semper enim pauperēs habētis vōbīscum: et cum volueritis, potestis illīs benefacere: mē autem nōn semper habētis.

for the poor you always have with you, and whenever you wish, you can do good to them: but me you do not always have.

Note. cum volueritis: future perfect, 'whenever you wish'. benefacere + dative: 'do good to'.

Mc 14.8Quod habuit haec, fēcit: praevēnit ungere corpus meum in sepultūram.

What she had, she has done: she has come beforehand to anoint my body for burial.

Note. Quod habuit haec, fēcit: 'she has done what she could', literally 'what she had'. praevēnit ungere: Late Latin infinitive after praeveniō, 'she has anticipated anointing', i.e. anointed beforehand. in sepultūram: 'for burial'.

Mc 14.9Āmēn dīcō vōbīs: Ubicumque praedicātum fuerit Evangelium istud in ūniversō mundō, et quod fēcit haec, narrābitur in memoriam eius.

Truly I say to you: wherever this Gospel is preached in the whole world, what she has done will also be told in her memory.

Note. Ubicumque praedicātum fuerit: future perfect passive in a general relative clause. et quod fēcit haec: et means 'also', 'what she has done will also be told'. in memoriam eius: 'in her memory'.

Mc 14.10Et Iūdās Iscariōtēs, ūnus dē duodecim, abiit ad summōs sacerdōtēs, ut prōderet eum illīs.

And Judas Iscariot, one of the twelve, went off to the chief priests, in order to betray him to them.

Note. Iūdās Iscariōtēs: the surname probably means 'man of Kerioth', a town in Judaea. ut prōderet: purpose clause; prōdō, 'betray'.

Mc 14.11Quī audientēs gāvīsī sunt: et prōmīsērunt eī pecūniam sē datūrōs. Et quaerēbat quōmodo illum opportūnē trāderet.

They, hearing it, were glad, and promised to give him money. And he was seeking how he might hand him over at a suitable time.

Note. Quī audientēs: connecting relative, 'and they, hearing'. gāvīsī sunt: gaudeō is semi-deponent, with a passive-looking perfect, 'they rejoiced'. sē datūrōs: accusative and future infinitive with esse omitted, 'that they would give'.

Mc 14.12Et prīmō diē azymōrum quandō Pascha immolābant, dīcunt eī discipulī: Quō vīs eāmus, et parēmus tibi ut mandūcēs Pascha?

And on the first day of the unleavened bread, when they used to sacrifice the Passover, the disciples say to him: Where do you want us to go and prepare for you, so that you may eat the Passover?

Note. Quō vīs eāmus: vīs is from volō; eāmus and parēmus are deliberative subjunctives without ut, 'where do you want us to go and prepare?'. mandūcēs: mandūcō, 'eat', a colloquial word that survives in French manger and Italian mangiare.

Mc 14.13Et mittit duōs ex discipulīs suīs, et dīcit eīs: Īte in cīvitātem, et occurret vōbīs homō lagēnam aquae bāiulāns: sequiminī eum,

And he sends two of his disciples, and says to them: Go into the city, and a man carrying a jar of water will meet you: follow him,

Note. mittit … dīcit: historic presents, frequent in Mark. A man carrying a water jar would be noticeable, since fetching water was usually women's work. baiulāns: 'carrying'.

Mc 14.14et quōcumque introierit, dīcite dominō domus, quia magister dīcit: Ubi est refectiō mea, ubi Pascha cum discipulīs meīs mandūcem?

and wherever he goes in, say to the master of the house: The teacher says, Where is my place of refreshment, where I may eat the Passover with my disciples?

Note. quia introduces the message to be delivered: 'say … : The teacher says …'. refectiō: 'place of refreshment', the guest room. Ubi … mandūcem: relative clause of purpose with the subjunctive.

Mc 14.15Et ipse vōbīs dēmōnstrābit coenāculum grande, strātum: et illīc parāte nōbīs.

And he himself will show you a large upper room, laid with couches: and there prepare for us.

Note. cēnāculum (printed coenaculum): an upper room. strātum: perfect participle of sternō, 'spread', i.e. furnished with couches for reclining at the meal.

Mc 14.16Et abiērunt discipulī eius, et vēnērunt in cīvitātem: et invēnērunt sīcut dīxerat illīs, et parāvērunt Pascha.

And his disciples went off and came into the city: and they found it just as he had told them, and they prepared the Passover.

Mc 14.17Vespere autem factō, vēnit cum duodecim.

Evening having come, he comes with the twelve.

Note. Vespere factō: ablative absolute, 'evening having come'. The Passover meal was eaten after sunset.

Mc 14.18Et discumbentibus eīs, et mandūcantibus, ait Iēsus: Āmēn dīcō vōbīs, quia ūnus ex vōbīs trādet mē, quī mandūcat mēcum.

And while they were reclining and eating, Jesus says: Truly I say to you that one of you will hand me over, one who is eating with me.

Note. discumbentibus eīs et mandūcantibus: ablative absolute with present participles, 'while they were reclining and eating'. quia introduces the statement after dīcō.

Mc 14.19At illī coepērunt contrīstārī, et dīcere eī singulātim: Numquid ego?

But they began to be saddened and to say to him one by one: Surely not I?

Note. Numquid ego?: numquid expects the answer 'no', 'surely not I?'. singulātim: 'one by one'.

Mc 14.20Quī ait illīs: Ūnus ex duodecim, quī intingit mēcum manum in catīnō.

He said to them: One of the twelve, who is dipping his hand in the dish with me.

Note. Quī ait: connecting relative, 'and he says'. catīnō: a deep dish into which the diners dipped bread.

Mc 14.21Et Fīlius quidem hominis vādit sīcut scrīptum est dē eō: vae autem hominī illī per quem Fīlius hominis trādētur! bonum erat eī, sī nōn esset nātus homō ille.

And the Son of Man indeed goes as it is written of him: but woe to that man through whom the Son of Man will be handed over! It were good for him if that man had not been born.

Note. vādit: 'goes', a verb that becomes common in Late Latin (compare French il va). bonum erat eī, sī nōn esset nātus: a contrary-to-fact statement; Latin uses the indicative erat in expressions like bonum est, where English says 'it would be good'.

Mc 14.22Et mandūcantibus illīs, accēpit Iēsus pānem: et benedīcēns frēgit, et dedit eīs, et ait: Sūmite, hoc est corpus meum.

And while they were eating, Jesus took bread, and blessing it he broke it and gave it to them and said: Take; this is my body.

Note. mandūcantibus illīs: ablative absolute. benedīcēns: 'blessing', i.e. saying the blessing over the bread. Sūmite: 'take'.

Mc 14.23Et acceptō calice, grātiās agēns dedit eīs: et bibērunt ex illō omnēs.

And the cup having been taken, giving thanks he gave it to them: and they all drank from it.

Note. acceptō calice: ablative absolute, 'the cup having been taken'. grātiās agēns: 'giving thanks'; the Greek word for this is eucharistein, which gave the name Eucharist.

Mc 14.24Et ait illīs: Hic est sanguis meus novī testāmentī, quī prō multīs effundētur.

And he said to them: This is my blood of the new covenant, which will be poured out for many.

Note. novī testāmentī: 'of the new covenant'; testāmentum translates the Greek word for an agreement or covenant, and is the source of the English 'Old' and 'New Testament'. effundētur: future passive.

Mc 14.25Āmēn dīcō vōbīs, quia iam nōn bibam dē hōc genimine vītis usque in diem illum, cum illud bibam novum in regnō Deī.

Truly I say to you that I will no longer drink of this produce of the vine until that day when I shall drink it new in the kingdom of God.

Note. iam nōn: 'no longer'. dē hōc genimine vītis: genimen, a Late Latin word, 'produce', here wine. cum illud bibam: cum + future indicative in a time clause, 'when I shall drink it'.

Mc 14.26Et hymnō dictō exiērunt in montem Olīvārum.

And a hymn having been sung, they went out to the Mount of Olives.

Note. hymnō dictō: ablative absolute. At Passover the meal closed with psalms of praise (the Hallel, Psalms 113–118).

Mc 14.27Et ait eīs Iēsus: Omnēs scandalizābiminī in mē in nocte istā: quia scrīptum est: Percutiam pāstōrem, et dispergentur ovēs.

And Jesus says to them: You will all be made to stumble because of me on this night: for it is written, I will strike the shepherd, and the sheep will be scattered.

Note. scandalizābiminī: a Greek verb, 'you will be caused to stumble', i.e. lose faith. quia scrīptum est: 'for it is written'. The quotation is from the prophet Zechariah.

Mc 14.28Sed postquam resurrēxerō, praecēdam vōs in Galilaeam.

But after I have risen again, I will go ahead of you into Galilee.

Note. postquam resurrēxerō: future perfect after postquam in a future context. praecēdam vōs: 'I will go ahead of you'.

Mc 14.29Petrus autem ait illī: Et sī omnēs scandalizātī fuerint in tē, sed nōn ego.

But Peter said to him: Even if all are made to stumble because of you, yet not I.

Note. Et sī: 'even if'. sed nōn ego: sed here means 'yet', after a concession.

Mc 14.30Et ait illī Iēsus: Āmēn dīcō tibi, quia tū hodiē in nocte hāc, priusquam gallus vōcem bis dederit, ter mē es negātūrus.

And Jesus says to him: Truly I say to you that you today, on this night, before the cock has given voice twice, are going to deny me three times.

Note. priusquam … dederit: future perfect, 'before … has given'. es negātūrus: future active periphrastic, 'you are going to deny'. bis … ter: numeral adverbs, 'twice … three times'.

Mc 14.31At ille amplius loquēbātur: Et sī oportuerit mē simul commorī tibi, nōn tē negābō. Similiter autem et omnēs dīcēbant.

But he kept speaking more emphatically: Even if I must die together with you, I will not deny you. And in the same way they were all speaking too.

Note. amplius: 'more strongly'. Et sī oportuerit mē … commorī: 'even if I must die together with you'; commorior is deponent. Similiter autem et omnēs: et means 'also'.

Mc 14.32Et veniunt in praedium, cui nōmen Gethsēmanī. Et ait discipulīs suīs: Sedēte hīc dōnec ōrem.

And they come to an estate whose name is Gethsemani. And he says to his disciples: Sit here while I pray.

Note. praedium: 'estate', 'farm'. Gethsēmanī: an Aramaic name, usually explained as 'oil press'; it lay on the Mount of Olives. cui nōmen: dative of possession, 'whose name was'. dōnec ōrem: 'while I pray'.

Mc 14.33Et assūmit Petrum, et Iacōbum, et Iōannem sēcum: et coepit pavēre et taedēre.

And he takes Peter and James and John with him: and he began to be fearful and to be weary.

Note. assūmit: historic present. pavēre et taedēre: 'to be fearful and to be weary'. taedet is normally impersonal; here the infinitive is used personally.

Mc 14.34Et ait illīs: Trīstis est anima mea usque ad mortem: sustinēte hīc, et vigilāte.

And he says to them: My soul is sad even to death: wait here and keep awake.

Note. Trīstis est anima mea usque ad mortem: an echo of the Psalms. sustinēte: 'wait', 'stay'.

Mc 14.35Et cum prōcessisset paululum, prōcidit super terram, et ōrābat ut, sī fierī posset, trānsīret ab eō hōra.

And when he had gone forward a little, he fell forward onto the ground, and he was praying that, if it could happen, the hour might pass away from him.

Note. prōcessisset: pluperfect subjunctive with cum. prōcidit: 'fell forward', from prōcidō (not prōcēdō). ut … trānsīret ab eō hōra: substantive clause after ōrābat, 'that the hour might pass from him'.

Mc 14.36Et dīxit: Abba pater, omnia tibi possibilia sunt: trānsfer calicem hunc ā mē: sed nōn quod ego volō, sed quod tū.

And he said: Abba, Father, all things are possible for you: take this cup away from me: but not what I want, but what you want.

Note. Abba: Aramaic for 'father', which the Greek text keeps and then translates; the Vulgate does the same with pater. trānsfer: imperative of trānsferō. calicem: the cup stands for the suffering he must face. nōn quod ego volō, sed quod tū: the verb volō is understood in the second clause.

Mc 14.37Et vēnit, et invēnit eōs dormientēs. Et ait Petrō: Simōn, dormīs? nōn potuistī ūnā hōrā vigilāre?

And he comes and finds them sleeping. And he says to Peter: Simon, are you sleeping? Could you not keep awake for one hour?

Note. Simōn: Peter's original name; Jesus addresses him by it here. ūnā hōrā: ablative of time, used in Late Latin for duration ('for one hour').

Mc 14.38vigilāte et ōrāte, ut nōn intrētis in tentātiōnem. Spīritus quidem promptus est, carō vērō īnfirma.

Keep awake and pray, so that you do not enter into testing. The spirit indeed is ready, but the flesh is weak.

Note. ut nōn intrētis: Late Latin uses ut nōn in a purpose clause where classical Latin would use nē. tentātiōnem: 'testing' or 'temptation'. Spīritus quidem … carō vērō: quidem … vērō marks the contrast, 'the spirit indeed … but the flesh'.

Mc 14.39Et iterum abiēns ōrāvit, eumdem sermōnem dīcēns.

And going off again he prayed, saying the same words.

Note. eumdem sermōnem: eundem (here spelled eumdem), 'the same words'.

Mc 14.40Et reversus, dēnuō invēnit eōs dormientēs (erant enim oculī eōrum gravātī), et ignōrābant quid respondērent eī.

And having returned, he again found them sleeping (for their eyes were weighed down), and they did not know what to answer him.

Note. reversus: perfect participle of the deponent revertor, 'having returned'. gravātī: 'weighed down'. quid respondērent: indirect question, 'what to answer'.

Mc 14.41Et vēnit tertiō, et ait illīs: Dormīte iam, et requiēscite. Sufficit: vēnit hōra: ecce Fīlius hominis trādētur in manūs peccātōrum.

And he comes the third time and says to them: Sleep now and rest. It is enough: the hour has come: look, the Son of Man will be handed over into the hands of sinners.

Note. Dormīte iam et requiēscite: perhaps a rebuke or perhaps a question; scholars disagree. Sufficit: 'it is enough'. venit hōra: perfect, 'the hour has come'. peccātōrum: 'of sinners'.

Mc 14.42Surgite, eāmus: ecce quī mē trādet, prope est.

Get up, let us go: look, he who will hand me over is near.

Note. Surgite, eāmus: eāmus is a hortatory subjunctive, 'let us go'. quī mē trādet: 'he who will hand me over'.

Mc 14.43Et, adhūc eō loquente, vēnit Iūdās Iscariōtēs ūnus dē duodecim, et cum eō turba multa cum gladiīs et lignīs, ā summīs sacerdōtibus, et scrībīs, et seniōribus.

And, while he was still speaking, Judas Iscariot, one of the twelve, comes, and with him a large crowd with swords and clubs, from the chief priests and the scribes and the elders.

Note. adhūc eō loquente: ablative absolute, 'while he was still speaking'. lignīs: 'clubs'. The crowd is sent by the three groups that made up the Sanhedrin: chief priests, scribes and elders.

Mc 14.44Dederat autem trāditor eius signum eīs, dīcēns: Quemcumque ōsculātus fuerō, ipse est, tenēte eum, et dūcite cautē.

Now his betrayer had given them a sign, saying: Whomever I kiss, he is the one; seize him and lead him away carefully.

Note. Dederat … signum: 'had given a signal'. Quemcumque ōsculātus fuerō: future perfect, 'whomever I kiss'. ipse est: 'he is the one'. A kiss was an ordinary greeting from a disciple to a teacher.

Mc 14.45Et cum vēnisset, statim accēdēns ad eum, ait: Avē Rabbi: et ōsculātus est eum.

And when he had come, at once going up to him, he says: Hail, Rabbi: and he kissed him.

Note. Avē: 'hail', a greeting. Rabbī: Hebrew for 'my teacher'. ōsculātus est: perfect of the deponent ōsculor.

Mc 14.46At illī manūs iniēcērunt in eum, et tenuērunt eum.

But they laid hands on him and seized him.

Note. At illī: at marks a sharp change of subject. manūs iniēcērunt in eum: 'they laid hands on him', i.e. arrested him.

Mc 14.47Ūnus autem quīdam dē circumstantibus ēdūcēns gladium, percussit servum summī sacerdōtis, et amputāvit illī auriculam.

But a certain one of those standing around, drawing a sword, struck the servant of the high priest and cut off his ear.

Note. Ūnus quīdam dē circumstantibus: 'a certain one of those standing around'; the Gospel of John names him as Peter. auriculam: diminutive of auris, 'ear'.

Mc 14.48Et respondēns Iēsus, ait illīs: Tamquam ad latrōnem exīstis cum gladiīs et lignīs comprehendere mē?

And Jesus, answering, said to them: As if against a robber have you come out with swords and clubs to arrest me?

Note. Tamquam ad latrōnem: 'as against a robber'. exīstis … comprehendere: infinitive of purpose after a verb of motion, a Late Latin use.

Mc 14.49quotīdiē eram apud vōs in templō docēns, et nōn mē tenuistis. Sed ut impleantur Scrīptūrae.

Daily I was with you in the temple teaching, and you did not seize me. But this is so that the Scriptures may be fulfilled.

Note. quotīdiē: cōtīdiē, 'daily'. Sed ut impleantur Scrīptūrae: an elliptical purpose clause, 'but (this happens) so that the Scriptures may be fulfilled'.

Mc 14.50Tunc discipulī eius relinquentēs eum, omnēs fūgērunt.

Then his disciples, leaving him, all fled.

Note. relinquentēs eum: present participle, 'leaving him'. omnēs fūgērunt: Mark stresses that all the disciples abandoned him.

Mc 14.51Adolēscēns autem quīdam sequēbātur eum amictus sindone super nūdō: et tenuērunt eum.

But a certain young man was following him, wrapped in a linen cloth over his bare body: and they seized him.

Note. Adulēscēns quīdam: only Mark tells this episode; who the young man was is unknown. amictus sindone: 'wrapped in a linen cloth'; amictus is from amiciō. super nūdō: 'over his bare body'.

Mc 14.52At ille rēiectā sindone, nūdus profūgit ab eīs.

But he, the linen cloth having been thrown off, fled from them naked.

Note. rēiectā sindone: ablative absolute. nūdus prōfūgit: the adjective agrees with the subject, 'he fled naked'.

Mc 14.53Et addūxērunt Iēsum ad summum sacerdōtem: et convēnērunt omnēs sacerdōtēs, et scrībae, et seniōrēs.

And they led Jesus to the high priest: and all the priests and the scribes and the elders came together.

Note. summum sacerdōtem: 'the high priest', in the year of these events Caiaphas, though Mark does not name him. convēnērunt: the meeting of the council at night is part of Mark's account.

Mc 14.54Petrus autem ā longē secūtus est eum usque intrō in ātrium summī sacerdōtis: et sedēbat cum ministrīs ad ignem, et calefaciēbat sē.

But Peter followed him from a distance, right inside into the courtyard of the high priest: and he was sitting with the attendants by the fire and warming himself.

Note. ā longē: Late Latin puts a preposition before an adverb, 'from far off'. usque intrō in ātrium: 'right inside into the courtyard'. calefaciēbat sē: 'he was warming himself'.

Mc 14.55Summī vērō sacerdōtēs et omne concilium quaerēbant adversus Iēsum testimōnium ut eum mortī trāderent: nec inveniēbant.

The chief priests, however, and the whole council were seeking testimony against Jesus in order to hand him over to death: and they were not finding it.

Note. concilium: the council, the Sanhedrin. ut eum mortī trāderent: purpose clause with a dative of goal, 'to hand him over to death'.

Mc 14.56Multī enim testimōnium falsum dīcēbant adversus eum: et convenientia testimōnia nōn erant.

For many were giving false testimony against him: and the testimonies were not in agreement.

Note. convenientia testimōnia nōn erant: 'the testimonies were not in agreement'; the Law required witnesses to agree.

Mc 14.57Et quīdam surgentēs, falsum testimōnium ferēbant adversus eum, dīcentēs:

And some, getting up, were bringing false testimony against him, saying:

Mc 14.58Quoniam nōs audīvimus eum dīcentem: Ego dissolvam templum hoc manū factum, et per trīduum aliud nōn manū factum aedificābō.

We heard him saying, 'I will tear down this temple made by hand, and within three days I will build another not made by hand.'

Note. Quoniam introduces the reported words, as quia does elsewhere. manū factum: 'made by hand'. per trīduum: 'within three days'.

Mc 14.59Et nōn erat conveniēns testimōnium illōrum.

And their testimony was not in agreement either.

Mc 14.60Et exsurgēns summus sacerdōs in medium, interrogāvit Iēsum, dīcēns: Nōn respondēs quidquam ad ea quae tibi obiiciuntur ab hīs?

And the high priest, rising up into the middle, questioned Jesus, saying: Do you not answer anything to the things which are being charged against you by these men?

Note. in medium: 'into the middle'. Nōn respondēs quidquam?: nōn in a question expects 'yes', 'do you not answer anything?'. obiiciuntur (obiciuntur): 'are charged against you'.

Mc 14.61Ille autem tacēbat, et nihil respondit. Rūrsum summus sacerdōs interrogābat eum, et dīxit eī: Tū es Chrīstus Fīlius Deī benedictī?

But he kept silent and answered nothing. Again the high priest was questioning him, and he said to him: Are you the Christ, the Son of the Blessed God?

Note. Tū es Chrīstus: the question can be read as a statement until the question mark. Fīlius Deī benedictī: 'the Son of the Blessed (God)'; the Greek has 'the Blessed One', a reverent way of avoiding the name of God.

Mc 14.62Iēsus autem dīxit illī: Ego sum: et vidēbitis Fīlium hominis sedentem ā dextrīs virtūtis Deī, et venientem cum nūbibus caelī.

And Jesus said to him: I am: and you will see the Son of Man sitting at the right hand of the power of God, and coming with the clouds of the sky.

Note. Ego sum: 'I am', the first time in Mark that Jesus openly accepts the title. ā dextrīs: 'at the right hand' (manibus understood). virtūtis Deī: 'of the power of God'.

Mc 14.63Summus autem sacerdōs scindēns vestīmenta sua, ait: Quid adhūc dēsīderāmus testēs?

But the high priest, tearing his garments, says: What further need do we have of witnesses?

Note. scindēns vestīmenta sua: tearing one's clothes was a traditional sign of grief or horror at blasphemy. Quid adhūc dēsīderāmus testēs?: 'what further need do we have of witnesses?'.

Mc 14.64Audīstis blasphēmiam: quid vōbīs vidētur? Quī omnēs condemnāvērunt eum esse reum mortis.

You have heard the blasphemy: how does it seem to you? And they all condemned him as being guilty of death.

Note. quid vōbīs vidētur?: 'how does it seem to you?', i.e. 'what is your verdict?'. reum mortis: reus + genitive of the penalty, 'liable to death'.

Mc 14.65Et coepērunt quīdam cōnspuere eum, et vēlāre faciem eius, et colaphīs eum caedere, et dīcere eī: Prophētizā: et ministrī alapīs eum caedēbant.

And some began to spit on him, and to cover his face, and to beat him with their fists, and to say to him: Prophesy: and the attendants were striking him with slaps.

Note. cōnspuere: 'to spit on'. colaphīs: 'with blows of the fist', a Greek loanword. Prophētīzā: imperative, 'prophesy!', mocking him as a prophet. alapīs: 'with slaps'.

Mc 14.66Et cum esset Petrus in ātriō deorsum, vēnit ūna ex ancillīs summī sacerdōtis:

And while Peter was in the courtyard below, there comes one of the maidservants of the high priest:

Note. deorsum: 'below'; the courtyard was lower than the room where the council met. ūna ex ancillīs: ūnus with ex, 'one of the maidservants'.

Mc 14.67et cum vīdisset Petrum calefacientem sē, aspiciēns illum, ait: Et tū cum Iēsū Nazarēnō erās.

and when she had seen Peter warming himself, looking at him, she says: You too were with Jesus the Nazarene.

Note. aspiciēns illum: the participle is feminine, agreeing with the maidservant. Et tū: 'you too'. Nazarēnō: 'from Nazareth'.

Mc 14.68At ille negāvit, dīcēns: Neque sciō, neque nōvī quid dīcās. Et exiit forās ante ātrium, et gallus cantāvit.

But he denied it, saying: I neither know nor understand what you are saying. And he went outside in front of the courtyard, and the cock crowed.

Note. Neque sciō neque nōvī: two verbs of knowing; nōvī, perfect of nōscō, has present meaning, 'I know'. forās: 'outside'. gallus cantāvit: the first cockcrow, as Jesus had foretold.

Mc 14.69Rūrsus autem cum vīdisset illum ancilla, coepit dīcere circumstantibus: Quia hic ex illīs est.

And again, when the maidservant had seen him, she began to say to those standing around: This man is one of them.

Note. Quia hic ex illīs est: quia again introduces direct speech, 'this man is one of them'.

Mc 14.70At ille iterum negāvit. Et post pusillum rūrsus quī astābant, dīcēbant Petrō: Vērē ex illīs es: nam et Galilaeus es.

But he denied it again. And after a little while, again those who were standing nearby were saying to Peter: Truly you are one of them: for you are a Galilean too.

Note. post pusillum: 'after a little while'. quī astābant: 'those who were standing by'. nam et Galilaeus es: Galileans spoke with a recognisable accent.

Mc 14.71Ille autem coepit anathematizāre et iūrāre: Quia nesciō hominem istum, quem dīcitis.

But he began to curse and to swear: I do not know this man whom you are talking about.

Note. anathematizāre: 'to call down curses', on himself if he was lying. iūrāre: 'to swear'. Quia here introduces the oath itself.

Mc 14.72Et statim gallus iterum cantāvit. Et recordātus est Petrus verbī quod dīxerat eī Iēsus: Priusquam gallus cantet bis, ter mē negābis. Et coepit flēre.

And at once the cock crowed a second time. And Peter remembered the word which Jesus had said to him: Before the cock crows twice, you will deny me three times. And he began to weep.

Note. recordātus est: perfect of the deponent recordor, 'remembered', with the genitive verbī. Priusquam gallus cantet bis: present subjunctive after priusquam in a prediction.