Mark 5

Mc 5.1Et vēnērunt trāns fretum maris in regiōnem Gerasēnōrum.

And they came across the strait of the sea into the region of the Gerasenes.

Note. Gerasēnōrum: people of Gerasa, a Greek town of the Decapolis east of the lake; manuscripts differ on the name (Gadarenes, Gergesenes).

Mc 5.2Et exeuntī eī dē nāvī, statim occurrit dē monumentīs homō in spīritū immundō,

And as he was going out of the boat, at once there ran to meet him out of the tombs a man in an unclean spirit,

Note. exeuntī eī: dative with occurrit, 'ran to meet him as he came out'. in spīritū immundō: 'in (the power of) an unclean spirit', a Hebrew way of saying 'possessed by'.

Mc 5.3quī domicilium habēbat in monumentīs, et neque catēnīs iam quisquam poterat eum ligāre:

who had his dwelling in the tombs, and no one any longer was able to bind him even with chains:

Mc 5.4quoniam saepe compedibus et catēnīs vīnctus, dīrūpisset catēnās, et compedēs comminuisset, et nēmō poterat eum domāre:

since, often bound with fetters and chains, he had burst the chains and broken the fetters to pieces, and no one was able to tame him:

Note. dīrūpisset, comminuisset: pluperfect subjunctives in a causal clause after quoniam (a Late Latin use; classical Latin would have the indicative).

Mc 5.5et semper diē ac nocte in monumentīs, et in montibus erat, clāmāns, et concīdēns sē lapidibus.

and always, by day and by night, he was in the tombs and in the mountains, shouting and cutting himself with stones.

Mc 5.6Vidēns autem Iēsum ā longē, cucurrit, et adōrāvit eum:

But seeing Jesus from afar, he ran, and worshipped him:

Mc 5.7et clāmāns vōce magnā dīxit: Quid mihi et tibi, Iēsū Fīlī Deī altissimī? adiūrō tē per Deum, nē mē torqueās.

and shouting with a great voice he said: "What is there for me and for you, Jesus, Son of God most high? I adjure you by God, that you not torture me."

Note. Quid mihi et tibi?: a Hebrew idiom, 'what have I to do with you?', i.e. leave me alone. adiūrō tē per Deum: 'I put you on oath by God'.

Mc 5.8Dīcēbat enim illī: Exī spīritus immunde ab homine.

For he was saying to him: "Go out, unclean spirit, from the man."

Note. Dīcēbat: imperfect, 'he had been saying', explaining the outcry. spīritus immunde: vocative.

Mc 5.9Et interrogābat eum: Quod tibi nōmen est? Et dīcit eī: Legiō mihi nōmen est, quia multī sumus.

And he was asking him: "What name is yours?" And he says to him: "Legion is my name, because we are many."

Note. Quod tibi nōmen est?: dative of possession, 'what name is there to you?'. Legiō: a Roman legion had some 5,000 men; the name stresses how many spirits there were.

Mc 5.10Et dēprecābātur eum multum, nē sē expelleret extrā regiōnem.

And he was pleading with him much, that he should not drive them out beyond the region.

Mc 5.11Erat autem ibi circā montem grex porcōrum magnus, pāscēns.

Now there was there, around the mountain, a great herd of pigs, feeding.

Note. porcōrum: pigs were unclean animals under Jewish law, a sign that this was Gentile territory.

Mc 5.12Et dēprecābantur eum spīritūs, dīcentēs: Mitte nōs in porcōs ut in eōs introëāmus.

And the spirits were pleading with him, saying: "Send us into the pigs, so that we may go into them."

Mc 5.13Et concessit eīs statim Iēsus. Et exeuntēs spīritūs immundī introiērunt in porcōs: et magnō impetū grex praecipitātus est in mare ad duo mīllia, et suffōcātī sunt in marī.

And Jesus at once granted it to them. And the unclean spirits, going out, went into the pigs: and with a great rush the herd was hurled into the sea, about two thousand, and they were choked in the sea.

Note. ad duo mīllia: ad with numbers means 'about'.

Mc 5.14Quī autem pāscēbant eōs, fūgērunt, et nūntiāvērunt in cīvitātem et in agrōs. Et ēgressī sunt vidēre quid esset factum:

But those who were feeding them fled, and reported it into the town and into the fields. And they went out to see what had been done:

Mc 5.15et veniunt ad Iēsum: et vident illum quī ā daemoniō vexābātur, sedentem, vestītum, et sānae mentis, et timuērunt.

and they come to Jesus: and they see him who was being harassed by the demon, sitting, clothed, and of sound mind, and they were afraid.

Note. sānae mentis: genitive of description, 'of sound mind'.

Mc 5.16Et narrāvērunt illīs, quī vīderant, quāliter factum esset eī quī daemonium habuerat, et dē porcīs.

And those who had seen told them in what way it had been done to him who had had the demon, and about the pigs.

Mc 5.17Et rogāre coepērunt eum ut discēderet dē fīnibus eōrum.

And they began to ask him that he should depart from their territory.

Mc 5.18Cumque ascenderet nāvim, coepit illum dēprecārī, quī ā daemoniō vexātus fuerat, ut esset cum illō,

And when he was going up into the boat, he who had been harassed by the demon began to plead with him that he might be with him,

Mc 5.19et nōn admīsit eum, sed ait illī: Vāde in domum tuam ad tuōs, et annūntiā illīs quanta tibi Dominus fēcerit, et misertus sit tuī.

and he did not allow him, but says to him: "Go into your home, to your own people, and announce to them how great things the Lord has done for you, and has had pity on you."

Note. annūntiā illīs quanta …: indirect question, 'tell them how great things …'. tuī: genitive after misertus sit, since misereor takes the genitive.

Mc 5.20Et abiit, et coepit praedicāre in Decapolī, quanta sibi fēcisset Iēsus: et omnēs mīrābantur.

And he went away, and began to proclaim in the Decapolis how great things Jesus had done for him: and all were wondering.

Note. Decapolis: Greek 'Ten Cities', a league of Hellenistic towns mostly east of the Jordan.

Mc 5.21Et cum trānscendisset Iēsus in nāvī rūrsum trāns fretum, convēnit turba multa ad eum, et erat circā mare.

And when Jesus had crossed over again in the boat across the strait, a large crowd came together to him, and he was by the sea.

Mc 5.22Et venit quīdam dē archisynagōgīs nōmine Iāīrus, et vidēns eum prōcidit ad pedēs eius,

And there comes a certain one of the leaders of the synagogue, Jairus by name, and seeing him he falls forward at his feet,

Note. archisynagōgus: Greek 'synagogue-ruler', the official who arranged the services. venit … prōcidit: presents used vividly in narrative.

Mc 5.23et dēprecābātur eum multum, dīcēns: Quoniam fīlia mea in extrēmīs est, venī, impōne manum super eam, ut salva sit, et vīvat.

and was pleading with him much, saying: "My daughter is at the last: come, put your hand on her, so that she may be safe, and may live."

Note. in extrēmīs est: 'is at the last', i.e. dying. Quoniam here simply introduces her words, like quotation marks.

Mc 5.24Et abiit cum illō, et sequēbātur eum turba multa, et comprimēbant eum.

And he went away with him, and a large crowd was following him, and they were pressing on him.

Mc 5.25Et mulier, quae erat in prōfluviō sanguinis annīs duodecim,

And a woman, who had been in a flow of blood for twelve years,

Note. The sentence begun here runs on through 5.27 (cum audīsset … vēnit). in prōfluviō sanguinis: such bleeding made a woman ritually unclean under Jewish law.

Mc 5.26et fuerat multa perpessa ā complūribus medicīs: et ērogāverat omnia sua, nec quidquam prōfēcerat, sed magis dēterius habēbat:

and had suffered many things from many doctors: and had paid out all her goods, and had gained nothing, but rather was faring worse:

Note. multa perpessa: 'having suffered many things'; perpetior is deponent. magis dēterius habēbat: 'was rather getting worse', a doubled comparative common in popular Latin.

Mc 5.27cum audīsset dē Iēsū, vēnit in turbā retrō, et tetigit vestīmentum eius:

when she had heard about Jesus, came in the crowd from behind, and touched his garment:

Mc 5.28dīcēbat enim: Quia sī vel vestīmentum eius tetigerō, salva erō.

for she was saying: "If I touch even his garment, I shall be safe."

Note. Quia: introduces direct speech (Greek hoti), so do not translate it. tetigerō: future perfect, 'if I touch (shall have touched)'.

Mc 5.29Et cōnfestim siccātus est fōns sanguinis eius: et sēnsit corpore quia sānāta esset ā plāgā.

And at once the spring of her blood was dried up: and she felt in her body that she had been healed from the affliction.

Note. sēnsit … quia sānāta esset: Late Latin quia + subjunctive instead of an accusative and infinitive, 'she felt that she had been healed'.

Mc 5.30Et statim Iēsus in sēmetipsō cognōscēns virtūtem quae exierat dē illō, conversus ad turbam, aiēbat: Quis tetigit vestīmenta mea?

And at once Jesus, recognising in himself the power which had gone out from him, turned to the crowd and was saying: "Who touched my garments?"

Note. in sēmetipsō: 'in his own self'; -met and ipse strengthen sē.

Mc 5.31Et dīcēbant eī discipulī suī: Vidēs turbam comprimentem tē, et dīcis: Quis mē tetigit?

And his disciples were saying to him: "You see the crowd pressing upon you, and you say: Who touched me?"

Mc 5.32Et circumspiciēbat vidēre eam, quae hoc fēcerat.

And he was looking around to see her who had done this.

Mc 5.33Mulier vērō timēns et tremēns, sciēns quod factum esset in sē, vēnit et prōcidit ante eum, et dīxit eī omnem vēritātem.

But the woman, fearing and trembling, knowing what had been done in her, came and fell forward before him, and told him the whole truth.

Note. sciēns quod factum esset in sē: indirect question, 'knowing what had happened in her'.

Mc 5.34Ille autem dīxit eī: Fīlia, fidēs tua tē salvam fēcit: vāde in pāce, et estō sāna ā plāgā tuā.

And he said to her: "Daughter, your faith has made you safe: go in peace, and be healed from your affliction."

Note. salvam fēcit: salvus means both 'saved' and 'healthy'. estō: future imperative of sum, 'be'.

Mc 5.35Adhūc eō loquente, veniunt ab archisynagōgō, dīcentēs: Quia fīlia tua mortua est: quid ultrā vexās magistrum?

While he was still speaking, they come from the leader of the synagogue, saying: "Your daughter is dead: why do you trouble the master further?"

Note. eō loquente: ablative absolute, 'while he was speaking'. Quia: again marks direct speech. quid: 'why?'.

Mc 5.36Iēsus autem audītō verbō quod dīcēbātur, ait archisynagōgō: Nōlī timēre: tantummodo crēde.

But Jesus, the word which was being spoken having been heard, says to the leader of the synagogue: "Do not fear: only believe."

Note. audītō verbō: ablative absolute, 'the word having been heard'. Nōlī timēre: nōlī + infinitive is the polite negative command, 'do not fear'.

Mc 5.37Et nōn admīsit quemquam sē sequī nisi Petrum, et Iacōbum, et Iōannem frātrem Iacōbī.

And he did not let anyone follow him except Peter, and James, and John the brother of James.

Mc 5.38Et veniunt in domum archisynagōgī, et videt tumultum, et flentēs, et ēiulantēs multum.

And they come into the house of the leader of the synagogue, and he sees an uproar, and people weeping and wailing much.

Note. flentēs et ēiulantēs: professional mourners and flute-players were usual at a death.

Mc 5.39Et ingressus, ait illīs: Quid turbāminī, et plōrātis? puella nōn est mortua, sed dormit.

And going in, he says to them: "Why are you thrown into confusion, and lament? The girl is not dead, but sleeps."

Mc 5.40Et irrīdēbant eum. Ipse vērō ēiectīs omnibus assūmit patrem, et mātrem puellae, et quī sēcum erant, et ingreditur ubi puella erat iacēns.

And they were laughing at him. But he himself, all having been thrown out, takes along the father and mother of the girl, and those who were with him, and goes in where the girl was lying.

Mc 5.41Et tenēns manum puellae, ait illī: Talitha cumī, quod est interpretātum: Puella (tibi dīcō), surge.

And holding the hand of the girl, he says to her: "Talitha cumi," which is, when translated: "Girl (I say to you), rise."

Note. Talitha cumi: Aramaic, the language Jesus spoke; Mark keeps the words and translates them. quod est interpretātum: 'which is, when translated'.

Mc 5.42Et cōnfestim surrēxit puella, et ambulābat: erat autem annōrum duodecim: et obstupuērunt stupōre magnō.

And at once the girl rose, and was walking about: and she was of twelve years: and they were stunned with great amazement.

Note. erat … annōrum duodecim: genitive of description, 'she was of twelve years'.

Mc 5.43Et praecēpit illīs vehementer ut nēmō id scīret: et dīxit darī illī mandūcāre.

And he instructed them strongly that no one should know it: and he said that something should be given her to eat.

Note. dīxit darī illī mandūcāre: 'he said (that something) to eat be given to her'; mandūcāre, Late Latin for 'to eat', serves as the object.