Mark 6

Mc 6.1Et ēgressus inde, abiit in patriam suam: et sequēbantur eum discipulī suī:

And going out from there, he went away into his own home country: and his disciples were following him:

Note. patriam suam: his home town, Nazareth.

Mc 6.2et factō sabbatō coepit in synagōgā docēre: et multī audientēs admīrābantur in doctrīnā eius, dīcentēs: Unde huic haec omnia? et quae est sapientia, quae data est illī, et virtūtēs tālēs, quae per manūs eius efficiuntur?

and when the sabbath had come he began to teach in the synagogue: and many, hearing, were wondering at his teaching, saying: "From where does this man have all these things? And what is the wisdom which has been given to him, and such powers, which are performed through his hands?

Note. factō sabbatō: ablative absolute, 'when the sabbath had come'. Unde huic haec omnia?: understand sunt, 'from where (are) all these things to this man?'.

Mc 6.3Nōnne hic est faber, fīlius Marīae, frāter Iacōbī, et Iōsēph, et Iūdae, et Simōnis? nōnne et sorōrēs eius hīc nōbīscum sunt? Et scandalizābantur in illō.

Is this man not the craftsman, the son of Mary, the brother of James, and Joseph, and Jude, and Simon? Are not his sisters also here with us?" And they were being made to stumble because of him.

Note. faber: a craftsman in wood or stone, a builder. The brothers and sisters are understood as cousins in some traditions, as half-brothers or full siblings in others.

Mc 6.4Et dīcēbat illīs Iēsus: Quia nōn est prophēta sine honōre nisi in patriā suā, et in domō suā, et in cognātiōne suā.

And Jesus was saying to them: "A prophet is not without honour except in his own home country, and in his own house, and among his own kin."

Note. Quia: marks direct speech again. nisi in patriā suā: 'except in his own country'.

Mc 6.5Et nōn poterat ibi virtūtem ūllam facere, nisi paucōs īnfirmōs impositīs manibus cūrāvit:

And he was not able to do any act of power there, except that, hands having been laid on a few sick people, he cured them:

Note. nisi paucōs īnfirmōs … cūrāvit: 'except that he cured a few sick people'; nisi here introduces a whole clause.

Mc 6.6et mīrābātur propter incrēdulitātem eōrum, et circuībat castella in circuitū docēns.

and he was wondering on account of their unbelief, and he was going around the villages in a circuit, teaching.

Mc 6.7Et vocāvit duodecim: et coepit eōs mittere bīnōs, et dabat illīs potestātem spīrituum immundōrum.

And he called the twelve: and he began to send them in pairs, and he was giving them power over unclean spirits.

Note. bīnōs: distributive numeral, 'two by two'. potestātem spīrituum immundōrum: objective genitive, 'power over unclean spirits'.

Mc 6.8Et praecēpit eīs nē quid tollerent in viā, nisi virgam tantum: nōn pēram, nōn pānem, neque in zōnā aes,

And he instructed them that they should take nothing on the way except a staff only: not a bag, not bread, nor copper in the belt,

Note. nē quid tollerent: 'that they should take nothing'; after nē, quis means 'anyone, anything'. aes: copper or bronze coins, carried in the folds of the belt.

Mc 6.9sed calceātōs sandaliīs, et nē induerentur duābus tunicīs.

but shod with sandals, and that they should not be clothed in two tunics.

Note. calceātōs sandaliīs: the construction shifts to an accusative, as if '(he ordered them to go) shod in sandals'.

Mc 6.10Et dīcēbat eīs: Quōcumque introieritis in domum, illīc manēte dōnec exeātis inde:

And he was saying to them: "Wherever you have entered into a house, stay there until you go out from there:

Mc 6.11et quīcumque nōn recēperint vōs, nec audierint vōs, exeuntēs inde, excutite pulverem dē pedibus vestrīs in testimōnium illīs.

and whoever have not received you nor heard you, going out from there shake off the dust from your feet as a testimony to them."

Note. in testimōnium illīs: 'as a testimony to them'. Shaking off the dust was a sign of breaking off contact.

Mc 6.12Et exeuntēs praedicābant ut poenitentiam agerent:

And going out they were proclaiming that people should repent:

Note. praedicābant ut poenitentiam agerent: ut + subjunctive after a verb of urging. poenitentiam agere: 'to repent', literally 'to do penance'.

Mc 6.13et daemonia multa ēiiciēbant, et ungēbant oleō multōs aegrōs, et sānābant.

and many demons they were throwing out, and they were anointing many sick people with oil, and were healing them.

Note. ungēbant oleō: olive oil was used as a medicine and later in the church's anointing of the sick.

Mc 6.14Et audīvit rēx Hērōdēs (manifestum enim factum est nōmen eius), et dīcēbat: Quia Iōannēs Baptista resurrēxit ā mortuīs: et proptereā virtūtēs operantur in illō.

And King Herod heard (for his name had become plain), and he was saying: "John the Baptist has risen from the dead: and on that account powers are at work in him."

Note. rēx Hērōdēs: Herod Antipas, son of Herod the Great, ruled Galilee as tetrarch; Mark calls him king. Quia: marks his words. ā mortuīs: 'from (among) the dead'.

Mc 6.15Aliī autem dīcēbant: Quia Ēliās est; aliī vērō dīcēbant: Quia prophēta est, quasi ūnus ex prophētīs.

But others were saying: "He is Elijah"; others, however, were saying: "He is a prophet, as it were one of the prophets."

Note. Ēliās: Elijah, the prophet who was expected to return before the end of the age.

Mc 6.16Quō audītō Hērōdēs ait: Quem ego dēcollāvī Iōannem, hic ā mortuīs resurrēxit.

Which having been heard, Herod says: "John, whom I beheaded, he has risen from the dead."

Note. Quem ego dēcollāvī Iōannem, hic …: the antecedent is drawn into the relative clause: 'John, whom I beheaded, this man …'.

Mc 6.17Ipse enim Hērōdēs mīsit, ac tenuit Iōannem, et vinxit eum in carcere propter Hērōdiadem uxōrem Philippī frātris suī, quia dūxerat eam.

For Herod himself had sent and seized John, and bound him in prison on account of Herodias, the wife of Philip his brother, because he had married her.

Note. mīsit ac tenuit: 'sent and seized', i.e. sent men to arrest. dūxerat eam: dūcere (in mātrimōnium) is the usual verb for a man marrying.

Mc 6.18Dīcēbat enim Iōannēs Hērōdī: Nōn licet tibi habēre uxōrem frātris tuī.

For John was saying to Herod: "It is not permitted to you to have the wife of your brother."

Note. Nōn licet tibi: licet, 'it is permitted', with dative and infinitive. Jewish law forbade marrying a brother's wife while he was alive.

Mc 6.19Hērōdiās autem īnsidiābātur illī: et volēbat occīdere eum, nec poterat.

But Herodias was lying in wait for him: and she wished to kill him, and was not able.

Note. īnsidiābātur illī: īnsidior takes the dative, 'lay in wait for, plotted against'.

Mc 6.20Hērōdēs enim metuēbat Iōannem, sciēns eum virum iūstum et sānctum: et custōdiēbat eum, et audītō eō multa faciēbat, et libenter eum audiēbat.

For Herod feared John, knowing him to be a just and holy man: and he was guarding him, and when he had heard him he was doing many things, and he was gladly listening to him.

Note. audītō eō: ablative absolute, 'when he had heard him'. multa faciēbat: he did many things (on John's advice); some manuscripts read 'was much perplexed'.

Mc 6.21Et cum diēs opportūnus accidisset, Hērōdēs nātālis suī coenam fēcit prīncipibus, et tribūnīs, et prīmīs Galilaeae:

And when a fitting day had come, Herod made a dinner on his birthday for the chief men, and the tribunes, and the first men of Galilee:

Note. nātālis suī: 'of his birthday' (nātālis diēs). coenam: Clementine spelling of cēna. tribūnīs: Roman title for military officers, used for Herod's commanders.

Mc 6.22cumque introīsset fīlia ipsīus Hērōdiadis, et saltāsset, et placuisset Hērōdī, simulque recumbentibus, rēx ait puellae: Pete ā mē quod vīs, et dabō tibi:

and when the daughter of Herodias herself had come in, and had danced, and had pleased Herod and those reclining with him, the king said to the girl: "Ask from me what you wish, and I will give it to you":

Note. ipsīus Hērōdiadis: 'of Herodias herself'. The girl is called Salome by the historian Josephus. simulque recumbentibus: dative, 'those reclining (at table) with him'.

Mc 6.23et iūrāvit illī: Quia quidquid petieris dabō tibi, licet dīmidium regnī meī.

and he swore to her: "Whatever you ask I will give you, even if it is half of my kingdom."

Note. Quia: marks his oath as direct speech. licet dīmidium: licet here is a conjunction, 'even if (it be) half'.

Mc 6.24Quae cum exīsset, dīxit mātrī suae: Quid petam? At illa dīxit: Caput Iōannis Baptistae.

She, when she had gone out, said to her mother: "What am I to ask?" But she said: "The head of John the Baptist."

Note. Quid petam?: deliberative subjunctive, 'what am I to ask for?'.

Mc 6.25Cumque introīsset statim cum festīnātiōne ad rēgem, petīvit dīcēns: Volō ut prōtinus dēs mihi in discō caput Iōannis Baptistae.

And when she had gone in at once with haste to the king, she asked, saying: "I wish that you give me straightaway on a dish the head of John the Baptist."

Note. Volō ut … dēs: volō + ut + subjunctive, 'I want you to give'. in discō: on a platter, as at the banquet.

Mc 6.26Et contrīstātus est rēx: propter iūsiūrandum, et propter simul discumbentēs, nōluit eam contrīstāre:

And the king was made sad: on account of the oath, and on account of those reclining with him, he did not wish to sadden her:

Note. propter simul discumbentēs: the participle stands as a noun, 'because of those reclining with him'.

Mc 6.27sed missō spīculātōre praecēpit afferrī caput eius in discō. Et dēcollāvit eum in carcere,

but, a guardsman having been sent, he ordered his head to be brought on a dish. And he beheaded him in the prison,

Note. missō spīculātōre: ablative absolute. spīculātor: a guardsman, here acting as executioner.

Mc 6.28et attulit caput eius in discō: et dedit illud puellae, et puella dedit mātrī suae.

and brought his head on a dish: and gave it to the girl, and the girl gave it to her mother.

Mc 6.29Quō audītō, discipulī eius vēnērunt, et tulērunt corpus eius: et posuērunt illud in monumentō.

Which having been heard, his disciples came, and took his body: and placed it in a tomb.

Mc 6.30Et convenientēs Apostolī ad Iēsum, renūntiāvērunt eī omnia quae ēgerant, et docuerant.

And the apostles, coming together to Jesus, reported back to him all the things which they had done and taught.

Note. Apostolī: Greek 'those sent out'; Mark uses the word only here, after their mission.

Mc 6.31Et ait illīs: Venīte sēorsum in dēsertum locum, et requiēscite pusillum. Erant enim quī veniēbant et redībant multī: et nec spatium mandūcandī habēbant.

And he says to them: "Come apart into a deserted place, and rest a little." For those who were coming and going back were many: and they did not even have time for eating.

Note. seorsum: 'apart, privately'. nec spatium mandūcandī: gerund in the genitive, 'not even time for eating'.

Mc 6.32Et ascendentēs in nāvim, abiērunt in dēsertum locum sēorsum.

And going up into the boat, they went away into a deserted place apart.

Mc 6.33Et vīdērunt eōs abeuntēs, et cognōvērunt multī: et pedestrēs dē omnibus cīvitātibus concurrērunt illūc, et praevēnērunt eōs.

And they saw them going away, and many recognised them: and on foot from all the towns they ran together there, and arrived before them.

Mc 6.34Et exiēns vīdit turbam multam Iēsus: et misertus est super eōs, quia erant sīcut ovēs nōn habentēs pāstōrem, et coepit docēre multa.

And going out, Jesus saw a large crowd: and he had pity on them, because they were as sheep not having a shepherd, and he began to teach them many things.

Note. misertus est super eōs: Late Latin uses super + accusative with misereor instead of the genitive. sīcut ovēs nōn habentēs pāstōrem: an Old Testament image (Numbers 27.17) for a people without a leader.

Mc 6.35Et cum iam hōra multa fieret, accessērunt discipulī eius, dīcentēs: Dēsertus est locus hic, et iam hōra praeteriit:

And when the hour was now becoming late, his disciples came to him, saying: "The place here is deserted, and the hour has now gone by:

Note. hōra multa: 'the hour was much (advanced)', i.e. it was late.

Mc 6.36dīmitte illōs, ut euntēs in proximās vīllās et vīcōs, emant sibi cibōs, quōs mandūcent.

send them away, so that going into the nearest farms and villages they may buy themselves food to eat."

Mc 6.37Et respondēns ait illīs: Date illīs vōs mandūcāre. Et dīxērunt eī: Euntēs emāmus ducentīs dēnāriīs pānēs, et dabimus illīs mandūcāre.

And answering he says to them: "You give them to eat." And they said to him: "Going, are we to buy loaves for two hundred denarii, and shall we give them to eat?"

Note. Date illīs vōs mandūcāre: vōs is emphatic, 'you give them …'. dēnārius: a silver coin, about a day's pay; two hundred was a large sum.

Mc 6.38Et dīcit eīs: Quot pānēs habētis? īte, et vidēte. Et cum cognōvissent, dīcunt: Quīnque, et duōs piscēs.

And he says to them: "How many loaves do you have? Go, and see." And when they had found out, they say: "Five, and two fish."

Note. Quot: indeclinable, 'how many?'.

Mc 6.39Et praecēpit illīs ut accumbere facerent omnēs secundum contubernia super viride foenum.

And he instructed them that they should make all recline by companies on the green hay.

Note. secundum contubernia: 'by companies', groups like soldiers sharing a tent. viride foenum: Clementine spelling of faenum, here fresh grass, a sign of spring.

Mc 6.40Et discubuērunt in partēs per centēnōs et quīnquāgēnōs.

And they lay down in parties by hundreds and by fifties.

Note. per centēnōs et quīnquāgēnōs: distributive numerals, 'by hundreds and by fifties'.

Mc 6.41Et acceptīs quīnque pānibus et duōbus piscibus, intuēns in caelum, benedīxit, et frēgit pānēs, et dedit discipulīs suīs, ut pōnerent ante eōs: et duōs piscēs dīvīsit omnibus.

And the five loaves and the two fish having been taken, looking up into the sky, he blessed, and broke the loaves, and gave them to his disciples, so that they might set them before them: and the two fish he divided to all.

Note. acceptīs quīnque pānibus …: ablative absolute. benedīxit: he said the blessing, the Jewish grace before a meal.

Mc 6.42Et mandūcāvērunt omnēs, et saturātī sunt.

And all ate, and were filled.

Mc 6.43Et sustulērunt reliquiās, fragmentōrum duodecim cophinōs plēnōs, et dē piscibus.

And they took up the remains, twelve baskets full of pieces, and of the fish.

Mc 6.44Erant autem quī mandūcāvērunt quīnque mīllia virōrum.

Now those who ate were five thousand of men.

Note. quīnque mīllia virōrum: vir means 'man' as opposed to woman; the count is of men.

Mc 6.45Et statim coēgit discipulōs suōs ascendere nāvim, ut praecēderent eum trāns fretum ad Bēthsaidam, dum ipse dīmitteret populum.

And at once he compelled his disciples to go up into the boat, so that they might go before him across the strait to Bethsaida, while he himself sent away the people.

Mc 6.46Et cum dīmīsisset eōs, abiit in montem ōrāre.

And when he had sent them away, he went away into the mountain to pray.

Mc 6.47Et cum sērō esset, erat nāvis in mediō marī et ipse sōlus in terrā.

And when it was late, the boat was in the middle of the sea, and he himself alone on the land.

Mc 6.48Et vidēns eōs labōrantēs in rēmigandō (erat enim ventus contrārius eīs) et circā quārtam vigiliam noctis vēnit ad eōs ambulāns suprā mare: et volēbat praeterīre eōs.

And seeing them labouring in rowing (for the wind was against them), about the fourth watch of the night he comes to them walking above the sea: and he wished to go past them.

Note. in rēmigandō: in + gerund in the ablative, 'in rowing'. quartam vigiliam: the Romans divided the night into four watches; the fourth was about 3 to 6 a.m.

Mc 6.49At illī ut vīdērunt eum ambulantem suprā mare, putāvērunt phantasma esse, et exclāmāvērunt.

But they, when they saw him walking above the sea, thought it to be an apparition, and shouted out.

Note. putāvērunt phantasma esse: accusative and infinitive, 'they thought it was a ghost'.

Mc 6.50Omnēs enim vīdērunt eum, et conturbātī sunt. Et statim locūtus est cum eīs, et dīxit eīs: Cōnfīdite, ego sum: nōlīte timēre.

For all saw him, and were thrown into confusion. And at once he spoke with them, and said to them: "Be confident, it is I myself: do not fear."

Note. ego sum: 'it is I'; to many readers the phrase also recalls God's name in Exodus 3.14.

Mc 6.51Et ascendit ad illōs in nāvim, et cessāvit ventus. Et plūs magis intrā sē stupēbant:

And he went up to them into the boat, and the wind ceased. And still more were they astounded within themselves:

Note. plūs magis: a doubled comparative, 'still more'.

Mc 6.52nōn enim intellēxērunt dē pānibus: erat enim cor eōrum obcaecātum.

for they had not understood about the loaves: for their heart had been blinded.

Mc 6.53Et cum trānsfretāssent, vēnērunt in terram Genesareth, et applicuērunt.

And when they had crossed over, they came into the land of Gennesaret, and put to shore.

Note. Genesareth: the plain of Gennesaret on the north-west shore of the lake.

Mc 6.54Cumque ēgressī essent dē nāvī, continuō cognōvērunt eum:

And when they had gone out from the boat, at once they recognised him:

Mc 6.55et percurrentēs ūniversam regiōnem illam, coepērunt in grabātīs eōs, quī sē male habēbant, circumferre, ubi audiēbant eum esse.

and running through all that region, they began to carry around on mats those who were faring badly, where they were hearing him to be.

Note. quī sē male habēbant: 'who were in a bad way', i.e. the sick. eum esse: accusative and infinitive after audiēbant.

Mc 6.56Et quōcumque introībat, in vīcōs, vel in vīllās aut cīvitātēs, in platēīs pōnēbant īnfirmōs, et dēprecābantur eum, ut vel fimbriam vestīmentī eius tangerent, et quotquot tangēbant eum, salvī fīēbant.

And wherever he was going in, into villages or into farms or towns, in the streets they were placing the sick, and were pleading with him that they might touch even the fringe of his garment: and as many as were touching him were becoming safe.

Note. fimbriam: the tassel or fringe that Jewish law required on the corners of a garment (Numbers 15.38).