VIRGIL: AENEID BOOK VI: AENEAS' VISIT TO THE UNDERWORLD (REVISED)

Introduction.

a) Reason for revised translation. When one reads commentaries on the works of Virgil one is almost exhausted by the number of superlatives one encounters. He is best known for his epic poem, the "Aeneid", but in practice both the Romans and present day readers have tended to concentrate on the first six books of this work, and, in particular, on Book IV, which highlights Aeneas' love affair with Queen Dido, and Book VI, which features his visit to the Underworld to meet his dead father Anchises. Opinions differ on which of these two books is pre-eminent, but the majority view is, perhaps, in favour of the latter. Sabidius first translated this book on 16 February 2010. However, one is never entirely satisfied with any translation one makes of Virgil, and, so Sabidius has revised his rendering of Book VI, which he now offers below.

b) Two high quality textbooks. One reason why translating this book is such an intellectual and aesthetic pleasure, as well as a challenge, is that one has available two school textbooks of this work, that of T.E. Page, first published by Macmillan in 1888, and, secondly, that of H.E. Gould and J.L. Whiteley, also published by Macmillan, in this case in 1946, which are, in their different ways of the highest quality. Indeed, perusing these two books is an education in itself. Gould and Whiteley's practical assistance with the complex task of doing justice to Virgil in English brings the Latin language to life in a way which the artificiality of the traditional grammar books cannot do, although as Sabidius has pointed out before, in the introduction to his translation of Book VIII of the "Aeneid" (see the entry on sabidius-classics.blogspot.co.uk dated 20 October 2015), it is disappointing that their commentary lacks any reference at all to the quality of Virgil's poetry. On the other hand Page's notes, while they are far too erudite for the schoolboy or girl of today, and are surely the main target for Gould & Whiteley's reference in their introduction to annotated classical texts which "give too little practical help in translation and yet at the same time have their commentaries overloaded with unnecessary information on points only remotely connected with the text", are for the maturer student an absolute goldmine of allusions to previous classical writings, such as the works of Homer and Plato, and of parallels in the Bible and later literature, involving the works of Dante, Shakespeare, Bunyan, Milton, etc.

c) Praise of Virgil and especially of Book VI. At the same time, Page's introduction provides Virgil's reader with precisely the inspirational references to Virgil's poetry which Gould & Whiteley's notes lack. "Virgil is a master of melodious rhythm, and he is a master of literary expression. The Latin hexameter ... has been moulded by Virgil into a perfect instrument capable of infinite varieties and responsive to every phase of emotion; while as regards his literary power it is impossible not to read ten lines anywhere without coming across one of those felicitous phrases the charm of which is beyond question as it is beyond analysis." (Page's "Aeneid VI, pp. xxi-xxii.) But Page singles out Book VI in particular for his highest accolade. After expatiating on the strength of rhetorical force and the intensity of emotion contained in Book IV, he writes as follows: "but there is another book of the Aeneid which rises to a still higher level and places Virgil in the foremost ranks of poetry. The sixth Book is beyond praise; to it Virgil chiefly owes his fame; it is here that he exhibits, in fullest measure, the highest poetic powers of imagination and invention; it is here that we find the Virgil who is worthy to walk side by side with Dante, and with whom John Bunyan and John Milton are to be compared. As we pass with him into the under world, by the sole force of genius he makes a dream seem to us a living fact; he commands our thoughts to follow whithersoever he leads them, and they obey; under his guidance we tread with ghostly but unhesitating footsteps that dim and unknown highway which extends beyond the grave." (ibid. p. xxiii.)

d) Difficulties in translation. Exhilarating and exciting as it is to read this wonderful book, the problems of translating it are formidable. While Sabidius' introduction to Book VIII of the "Aeneid", referred to above, draws attention to the rhythmic beauty of Virgil's poetry and explains why the Romans in succeeding generations treated it almost with the reverence which Christians have accorded the Bible, it also discusses some of the difficulties facing any translator of Virgil. In the case of descriptions of landscapes, aerial portrayals and events at sea, when storms are involved, as well as descriptions of banquets and sacrificial offerings - often these are used for metaphorical purposes, parallel to the narrative - , it may not be at all clear just what he is trying to say. Furthermore, most of his narrative concerns legends, events which never actually happened, and therefore no reality checks are available to test the correctness or otherwise of how a particular passage has been translated. In his introduction to Book II of the "Georgics" (see the entry on sabidius-classics.blogspot.co.uk dated 24 January 2017), Sabidius discusses these difficulties further;  issues arise because the order of the words, and indeed the choice of the words themselves, have often been adapted to meet the requirements of the meter, and the result may therefore involve some obscurity of meaning. In addition Latin words may often mean a number of different things. As a result of these potential ambiguities, a number of different interpretations of a passage may be possible, as indeed anyone who has more than one English version of Virgil will know only too well. It is also instructive how often the suggestions of Gould & Whiteley differ from those of Page. On top of the ambiguities just mentioned, and here the poetic craft of Virgil comes to the fore, is the way in which poetry as a medium is often used to create impressions or sensations, rather than to make precise statements. At the same time, the figurative use of particular words, rather than their literal meaning, is natural to the composition of verse.

e) The 'veil of Poesy'. Here the words of Page are once more of great assistance: "It is often difficult to realise the descriptions of Virgil. He purposely throws over his scenery 'the magic veil of Poesy', thus with true art stimulating the imagination but not satisfying it." (ibid. p.36, note to l.9). What this means is that Virgil does not want his descriptions to be crystal clear; he wants to give poetic impressions rather than exact statements of fact. The 'veil of Poesy' here relates to difficulties in understanding the location of the Sibyl's cavern at Cumae and its location with regard to the temple of Trivia, but in reality the 'veil' keeps on reappearing throughout the Book. Furthermore, this 'veil' does not just relate to descriptions, but also to ideas. For instance in ll. 417-38 below, Virgil places in the region adjacent to the threshold of Hades those who had died before their time, and specifically instances infants, men unjustly executed, and those who have committed suicide. To any reader or translator wanting to make sense of this, Page writes of Virgil: "It is useless here or later to examine too accurately into the reason of his arrangement. Unlike Dante or Milton he is not a teacher inculcating clear theological views; his arrangement must be judged by artistic considerations, and even so we must not look for extreme definiteness where the poet is intentionally, and indeed necessarily, vague and mysterious." (ibid. p. 65, note to l.426.) So, to any translator, agonising over the true translation of a particular passage of Virgil, remember the 'veil of Poesy'!

f) Highlights.  Book VI contains some of the most celebrated tracts in all Latin literature. Lines (Ll.) 86-87 are those controversially quoted by Enoch Powell in 1968, when he warned about the possible consequences of unchecked immigration into the UK. Ll. 295-316, which describe the transportation of dead souls across the River Styx by Charon, are a superb example of how Virgil can use poetic rhythm and onomatopoeia to create dramatic atmosphere and pathos. Ll. 724-751 give us interesting insights into Roman thinking about life, death and rebirth, including the Pythagorean doctrine of metempsychosis or transmigration of souls. Ll. 847-853 are a statement that while others may excel in the arts and science, the Romans are destined to rule the world and impose their peace on all nations. Finally ll. 860-886, right at the end of the book, telling of the sad death of Augustus' chosen successor, Marcellus, so affected his mother Octavia that she is reputed to have fainted when they were first read to her.

g) Appendices. At the end of this translation, are two appendices. The first lists a number of the best known quotations from Book VI; the second draws the reader's attention to some of the figures of speech employed by Virgil in this book.

1.  Ll. 1-13.  Aeneas lands in Italy and proceeds to the temple of Apollo to consult the Sibyl.

So he speaks amid his tears, and he gives his fleet (full) rein, and at last it glides into Cumae's Euboean shores. They turn their prows towards the sea; then anchors began to secure the ships with their gripping flukes, and curved sterns line the beach. A band of young men springs forth eagerly on to the Hesperian (i.e. Western or Italian) shore; some seek the seeds of flame concealed in veins of flint; others scour the woods, (among) the dense lairs of wild beasts, and point out the rivers they have found. But pious Aeneas makes for the heights, on which Apollo sits enthroned on high, and, beside (it), the vast cavern, (which is) the retreat of the awesome Sybil, into whom the Delian seer (i.e. Apollo) breathes deep insight and inspiration, and (to whom) he reveals the future. Now they draw near to Trivia's (i.e. Diana's) (sacred) grove and to the golden temple.

2.  Ll. 14-41.  Description of the temple and the carvings of Daedalus on the gates; the Sibyl summons them to enter.

Daedalus, as the story goes, (when) fleeing the realm of Minos, ventured to entrust himself to the sky on swiftly(-beating) wings, and soared aloft to the icy Bears (i.e. the frozen North) by a novel route, and at last he hovered lightly over the Chalcidian (i.e. Cumaean) summit. Here, on first being restored to earth, he dedicated to you, Phoebus (i.e. Apollo) the oarage of his wings (as a thank-offering) and built an enormous temple. On the gates was carved the death of Androgeos (i.e. the son of Minos); and, next to it, the children of Cecrops (i.e. the people of Athens) ordered to pay as recompense - alas! - the bodies of their sons, seven at a time each year; there stands the urn, the lots having been drawn. (On) the opposite (panel), the land of Cnossos (i.e. Crete), rising from the sea, faces (this): here there is depicted a cruel passion for a bull, and Pasiphaë, mated in stealth, and that mongrel breed and two-shaped offspring, the Minotaur, the memorial of a monstrous love; here (is) that famous house of toil (i.e. the Labyrinth) and its inextricable maze; but actually, Daedalus, pitying the love of the princess (i.e. Ariadne), himself unravels the deceptive windings of the palace, guiding those sightless footsteps (i.e. those of Theseus) by a (clue of) thread. You, too, Icarus, would have had a large share in so great a work, (if) grief had permitted it. Twice, he had tried to engrave your fall, twice the father's hands had failed. Indeed, they would have scanned all these (things) with their eyes in succession, if Achates, who had been sent on ahead, had not appeared, and, with him, came Deiphobe, (the daughter) of Glaucus, (and) the priestess of Phoebus and Trivia (i.e. the Sybil), who says the following (words) to the king: "This moment does not itself call for such sight-seeing as this on your part; now it would be better to sacrifice seven bullocks from an unbroken herd, and a similar number of sheep, chosen according to custom." When she had addressed Aeneas with such (words) - nor do his men delay (in obeying) her sacred commands - the priestess calls the Teucrians (i.e. Trojans) into the lofty temple.

3.  Ll. 42-76.  The Sibyl bids Aeneas pray: he prays that she will promise him at last a happy end to his wanderings and a home in Italy.

A huge flank of the Euboean rock (is) hewn into a cavern, into which lead a hundred wide entrances, a hundred mouths (i.e. perforations in the rock), from which rush a like number of voices, the answers of the Sybil. They had come to the threshold (of the cavern), when the virgin cries, "It's time to ask for oracles; the God, behold the God!" As she spoke these (words) in front of the doors, suddenly neither her countenance nor her complexion (are) the same (as they were before), nor does her hair remain ordered, but her heaving breast and wild heart swell in ecstasy, and (she is) taller to behold, nor does she sound like a mortal, since she has now been breathed upon by the abiding power of the God. "Are you slow to make your vow and to pray, Trojan Aeneas?" she says. "Are you loitering? (Hurry then,) for, (until you pray), the great mouths of the awestruck house will not open their lips (in prophecy)!" An icy shudder ran through the hard bones of the Teucrians, and their king poured out these prayers from the bottom of his heart: "Phoebus, (you) who ever pitied the tribulations of Troy, (and) who guided the Dardan (i.e. Trojan) arrow from the hand of Paris into the body of the grandson of Aeacus (i.e. Achilles), under your guidance I have set out upon so many seas that border upon great lands, and the far distant tribes of the Massylians (i.e. a North African tribe living to the west of Carthage), and the lands that border upon the Syrtes (i.e. two wide sandbanks near Carthage and Tripoli in Libya); now at last we seize hold of the elusive shores of Italy; thus far (only) may the luck of Troy have followed (us). You too, all you gods and goddesses, to whom the great glory of Ilium (i.e. a poetic name for Troy) and Dardania (i.e. the predecessor kingdom to Troy) were a stumbling block (i.e. Juno, Neptune and Minerva especially), now it is right to spare the race of Pergama (i.e. the citadel of Troy). And you, O most holy prophetess, who has foreknowledge of what is to come, grant - I ask for no kingdom not owed (to me) by my destiny - that the Teucrians and their wandering gods, and the storm-tossed deities of Troy, may settle in Latium (i.e. a district in western Italy adjacent to Rome). Then, I shall set up a temple of solid marble to Phoebus and to Trivia (i.e. the Temple of Apollo on the Palatine Hill built by Caesar Octavian in 28 B.C.) and festal days in the name of Phoebus (i.e. the Ludi Apollinares, established in 212 B.C. and which lasted for nine days each year). (For) you too, (Sibyl,) a fine sanctuary in my kingdom awaits (i.e. the Sibylline Books). For here I shall establish your oracular sayings and secret utterances communicated to my race, and, gracious (lady), I shall ordain some chosen men (as your priests) (i.e. the Quindecemviri Sacris Faciundis). Only do not entrust your verses to leaves, lest they fly in disorder (as) playthings for the rushing winds; may you utter them yourself, I pray." (There) he made an end of his speech.

4.  Ll. 77-97.  The Sibyl, inspired by Apollo, promises Aeneas a lasting settlement in Italy, but only after he has had to fight long wars.

But the prophetess, not yet able to endure (the sway of) Apollo, revels wildly in her cavern, if thus  she might be able to rid herself of the mighty god within her breast; (the more she raves), so much the more he tires her raving mouth, and he tames her wild heart and moulds (her to his will) by his pressure. And now the hundred huge mouths of the house have opened of their own accord and carry the answers of the prophetess through the air: "O you who have at last done with the perils of the sea - but graver ones await you by land - the sons of Dardanus will come into the realm of Lavinium - dismiss this anxiety from your heart - , but they will also not wish that they had come. I see wars, dreadful wars, and the Tiber foaming with much blood. You will not lack a Simois or a Xanthus (i.e. the two rivers of Troy), or a Dorian (i.e. Greek) camp. Another Achilles has already been produced in Latium (i.e. Turnus), he himself also born of a goddess (i.e. the sea-nymph Venilia); nor shall Juno anywhere fail to dog the Trojans (with her inveterate hatred); when you are a suppliant in essential things, what tribes or what cities of the Italians will you not have begged for help? Do not yield to these woes, but advance against (them) the more boldly by whatever (path) your destiny shall allow. The first path to safety, something which you least imagine, will be extended (to you) by a Greek city (i.e. Pallanteum, the capital of Evander)."

5.  Ll. 98-123.  Aeneas accepts the hard struggle which awaits him, only asking that he may first be allowed to pass through the neighbouring entrance of Avernus and visit his father Anchises in the Underworld.

With such words from her innermost shrine, the Cumaean Sybil chants her fearful riddling responses, and she bellows (them) from the cavern, wrapping the truth in obscurity. Such reins does Apollo shake at her as she rages and he plies the goad beneath her breast. As soon as her frenzy abated and her raving lips grew calm, the hero Aeneas begins (to speak): "No form of tribulation, new or unexpected, can rise up before me, O virgin; I have seen (them) all before, and I have pondered (everything) in my mind before (this). (But) one (thing) I beg: since it is said that the door of the Infernal King (i.e. Pluto or Dis) and the gloomy marsh where Acheron (i.e. the River of Sorrow in the Underworld) has overflowed, are here, may it be permitted (me) to go (to see) the sight of my dear father's face; may you teach (me) the way, and may you open wide the sacred entrances. On these shoulders, I rescued him amid the flames and a thousand spear-shafts, and from the midst of the enemy I brought him safely home. Accompanying (me on) my journey, he, weak (though he was), endured with me all the seas and all the threats of ocean and sky beyond the capacity and the lot of old-age. Indeed, he too prayed and gave instructions that I should humbly seek you and visit your threshold. Have pity on both son and father, I beseech you, gracious (lady), for you can do all (things), nor did Hecate (i.e. Diana in the Underworld) set you over the Groves of Avernus (i.e. the 'birdless' lake in a volcanic crater just east of Cumae) in vain. If Orpheus, relying on his Thracian lyre and its tuneful strings, could summon the wraith of his wife (i.e. Eurydice), if Pollux redeemed his brother (i.e. Castor) by dying in his turn, and, time and again, he goes and comes back along that road - why should I speak of mighty Theseus or of the descendant of Alceus (i.e. Hercules)? - my ancestry also (comes) from highest Jupiter.

6.  Ll. 124-155.  The Sibyl bids Aeneas seek the Golden Bough, which alone can secure for its bearer a passage through the Underworld. First, however, he must bury the body of one of his comrades who has just been drowned. 

With such words, he prayed and grasped the altar, when the prophetess began to speak thus: "(O) Trojan, son of Anchises, sprung from the blood of the Gods, the descent to Avernus (i.e. the Underworld) (is) straightforward; the door of black Dis lies open night and day; but to retrace one's steps and ascend to the air above, this is the task, this (is) the difficulty. A few, sons of the Gods, whom a kindly Jupiter loved, or whom shining virtue bore aloft to the skies, have achieved (this). Woods occupy all the middle (areas), and the Cocytus (i.e. the River of Lamentation, or the Wailing River, in the Underworld) encircles (everything) as it glides along with its murky coils. But, if there is in your heart so great a desire and so great a yearning to sail twice across the Stygian lake (i.e. the River Styx, the River of Hate, the principal river of the Underworld, around which it flowed seven times) and twice to behold black Tartarus (i.e. the lowest and darkest depths of the Underworld where Jupiter incarcerates defeated enemies such as the Titans), and, if it (really) pleases you to indulge in this insane labour, hear what you must first accomplish. There lies hidden in a shady tree a bough, golden both in its leaves and in its pliant stem, (which is) said (to be) sacred to the Juno of the Underworld (i.e. Proserpine); this a whole grove conceals, and shadows shut (it) in within a dark valley. But it is not granted (to any man) to enter the hidden places of the earth until he has plucked the golden-leaved produce from the tree. The beautiful Proserpine has ordained that this be brought to her (as) her own special offering. When the first (one) has been torn away, a second golden (bough) is not lacking, and the branch puts forth leaves of a similar metal. Therefore, look for signs (of it) with your eyes (raised) aloft, and, (when it is) found, duly pluck (it) with your hand; for it will come readily and with ease, if the Fates are calling you. Otherwise, you will not be able to win (it) by any force, nor to hack (it) off by hard steel. Besides, the body of your friend is lying lifeless - alas, you are not aware (of this)! - and is polluting the whole fleet with his dead body, while you are seeking the decrees (of the gods) and are lingering at our door. First, restore him to his proper resting-place and lay (him) in a tomb. Lead forth black cattle; let these be the first propitiatory offerings. Only thus will you behold the groves of the Styx and the realms (which are) not to be traversed by the living." She finished speaking and her closed mouth fell silent. 

7. Ll. 156-182.  They find the body of Misenus, who has been drowned, and prepare for his funeral. 

Quitting the cavern with a sad countenance and with his eyes downcast, Aeneas wends his way, and ponders these mysterious issues in his mind; faithful Achates goes (with him as) his companion, and plants his footsteps, (weighed down as they are) by similar anxieties. They exchanged many (words) between themselves, in a conversation covering various matters, (such as) what dead comrade, (and) what body needing burial was the prophetess speaking of. Then, as they went, they see on the dry shore (the body of) Misenus, cut off by an untimely death, Misenus, the son of Aeolus; (there was) no (one) else more excellent than him at summoning men with a brass (trumpet) and kindling a martial spirit with music. He had been a companion of the great Hector, and went into battle at Hector's side, marked out by his trumpet (call) and by his spear. After victorious Achilles despoiled the latter (i.e. Hector) of his life, that bravest of heroes had attached himself (as) a comrade to Dardanian (i.e. Trojan) Aeneas, following no lesser (cause). But on a day when he happened to have made the sea resound through hollow shells, and had, in his folly, called the gods to a contest in music, the jealous Triton, if the story is worthy of belief, caught up with the man among the rocks, and drowned (him) in the foaming waves. So, they all, (and) pious Aeneas in particular, stood around (his body), lamenting with a loud clamour. Then, as they weep, they perform hastily (and) without delay the injunctions of the Sibyl, and they vie (with one another) to pile up a funeral altar with tree(-trunks) and they raise (it) to the sky. They go into the ancient forest, (among) the deep lairs of wild beasts: down come the pine-trees; the holm-oak rings as it is struck by axes; and beams of ash and easily-split oak is cleaved by wedges; they roll great rowan-trees down from the mountains. Aeneas, too, foremost among such tasks, encourages his comrades, and equips himself with similar tools (to theirs).

8.  Ll. 185-211.  While hewing wood for the pyre, Aeneas is attracted by two doves, the sacred birds of his mother Venus, which guide him to the Golden Bough.  

And he, himself, ponders these (thoughts) in his own sad heart, (while) gazing at the boundless forest, and thus he happens to pray: "If (only) that golden bough would now show itself to us on a tree in this darkest of forests! For the prophetess said everything truly, alas, too truly, about you, Misenus." Scarcely had he said these (words), when a pair of birds, flying down from the sky, happened to come before the very eyes of the hero and settle on the green sward. Then, the mighty hero recognises his mother's birds, and, in joy, he prays: "Oh, if there is any way, be my guides, and direct your course through the air into that grove where the rich bough gives shade to the fertile ground. And you, O my divine mother, do not fail (me) at this time of uncertainty." Thus having spoken, he checked his footsteps, watching what signs (the birds) would offer, (and) in which (direction) they would proceed to go. As they fed, they advanced in flight just so far as the eyes of (those) following (them) with their gaze could keep (them) in view. Then, when they came to the foul-smelling jaws of Avernus (i.e. the narrow entrance to the Underworld), they rise up swiftly, and, then, falling through the clear air, they both settle on the top of a tree, their desired resting-place, from where a gleam of gold shone out, with its contrasting colour, through the branches. Just as, in the woods, in the cold of winter, the mistletoe, which no parent tree sows, is wont to bloom upon the forest trees with an alien foliage, and to enfold their shapely trunks with its yellow growth, such was the appearance of leafy gold upon the shadowy holm-oak, (and) so tinkled the metal foil in the gentle breeze. Aeneas seizes it at once, and eagerly breaks off the slowly yielding bough, and bears it into the house of the Sibylline prophetess.

9. Ll. 212-235.  The funeral rites of Misenus are performed.

Meanwhile, on the shore the Teucrians were still weeping for Misenus and paying their last (dues) to his thankless ashes. In the first place, they built a huge pyre, resinous with pine-wood faggots and sawn oak, and they embroider its sides with dark foliage, and they set up funereal cypresses in front of (it) and adorn the top (of it) with his shining armour. Some prepare hot water and a bubbling cauldron over the flames, and they wash and anoint the corpse, cold (though it is in death). A (loud) wailing arises. Then, they lay his (much) lamented limbs upon the bier, and pile on top his purple robes, his well-known dress. Some shouldered the bier, a sad service (that was), and held the torch, which they placed beneath it, with their eyes averted in accordance with the custom of their ancestors. Heaped-up offerings of frankincense, sacrificial offerings of flesh, (and) bowls of flowing oil are burned. When the embers collapsed and the fire had died down, they washed his remains and his thirsty ashes in wine, and Corynaeus gathered up his bones and placed (them) in a bronze urn. He also cleansed his comrades with pure water three times, sprinkling (them) with a light dew from the bough of a fruitful olive-tree, and he purified the men and spoke the very last words (to him) (i.e. Hail! and Farewell!). Then, pious Aeneas places a tomb of vast size (over the ashes), together with the hero's own arms, and his oar and his trumpet, beneath a lofty mountain, which is now called Misenus (i.e. the promontory of Misenum, the most northerly point of the bay of Naples) after him, and keeps his name alive forever through the ages.

10.  Ll. 236-263.  Aeneas prepares for his journey by sacrificing to the powers of the Underworld at the entrance to Avernus.

There was a cave, deep and vast, with a great yawning mouth; (it was) full of jagged stones, and guarded by a dark lake and gloomy woods; over this no flying (creatures) could safely make their way by wing: from those black jaws rose so foul a breath that it streamed forth to the arch of heaven above: hence the Greeks called the place by the name of Birdless. Here the priestess first sets in place four bullocks with black hides and pours wine on to their heads, and, plucking the tallest tufts of hair (growing) midway between their horns, she lays (them) on the sacred fire as the first offering, calling aloud upon Hecate, who is powerful both in the upper world (i.e. on earth) and in Erebus (i.e. the Underworld or Darkness). Others put knives to (their throats), and catch their warm blood in bowls. Aeneas, himself, slaughters with his sword a lamb with a black fleece, in honour of the mother of the Furies (i.e. Night) and her great sister (i.e. Earth), and a barren heifer in honour of you, Proserpine. Then, at night, he sets up altars to the King of the Styx (i.e. Pluto or Dis), and places whole carcasses of bulls upon the flames (i.e. a holocaust), pouring rich oil upon the burning entrails. But lo! just before the rising beams of the new day, the earth beneath their feet (began) to rumble and the wooded heights began to quake, and dogs seemed to howl amid the darkness, as the Goddess (i.e. Hecate) drew near. "Away with you, Oh, away with you, you unhallowed ones (i.e. the comrades of Aeneas)," exclaims the prophetess, "and remove yourselves from this whole grove! And you, commence your journey and draw your sword from its sheath. Now, Aeneas, there is the need for courage, now there is the need for a stout heart." So much she said, (and,) in a frenzy, she flung herself into the open cave; he, with fearless steps, keeps pace with his advancing guide. 

11.  Ll. 264-267.  Virgil interrupts the narrative to pray to the powers of darkness for permission to tell the tale of what they were to see. 

(You) Gods, who have dominion over souls, (you) voiceless shades, and (you,) Chaos (i.e. God of the Underworld, and father of Darkness and Night), and (you,) Phlegethon (i.e. the River of Fire in the Underworld), (and you) regions, silent in the darkness everywhere, let it be lawful for me to say what I have heard; let it be permitted by your divine power (for me) to disclose the secrets (which are) buried within the depths of the earth and its darkness.

12.  Ll. 268-294.  Aeneas and the Sibyl enter Hades and behold a great array of monstrous creatures.  

Scarcely visible, they went through the depths of the lonely night, amid the gloom and through the empty halls of Dis and his ghostly realm. It was like a journey through woods under the grudging light of a hidden moon, when Jupiter has concealed the sky in shade, and black night has stolen the colour from things. Just before the entrance-hall and the very jaws of Orcus (i.e. Hades or the Underworld), Grief and avenging Cares (i.e. the stings of a guilty conscience) have laid their beds, and pale Diseases live there, and sad Old Age, and Fear, and Hunger and squalid Want, shapes fearful to behold, and Death and Drudgery; then there is Sleep, Death's close kin, and the evil Joys of the mind, and, on the opposite threshold, murderous War, and the iron chambers of the Furies and demented Discord, her snaky locks bound by blood-stained fillets. In the centre (of the courtyard), a huge, shady elm-tree spreads forth its boughs and aged branches, and they say that swarms of false Dreams occupy it (as) a resting-place, and cling under every leaf. And, besides, many monstrous (shapes) of various wild beasts have their homes beside the doors: Centaurs, the double-shaped Scyllae, and the hundred-headed Briareus, and the beast of Lerna (i.e. the Hydra), hissing dreadfully, and the Chimaera, armed with flames, Gorgons, and Harpies, and the shape of the triple-bodied shade (i.e. Geryon). Then, Aeneas, alarmed by a sudden dread, snatches up his sword and presents an unsheathed blade to the (approaching) creatures, and, if his experienced companion had not warned (him) that (these were but) insubstantial disembodied beings, flitting about under the hollow semblance of form, he would have rushed in, and vainly smitten the shades with his sword.

13.  Ll. 295-336.  They approach the ferry over the River Styx, and the Sibyl explains that the throng of ghosts who are eager but unable to cross it are the unburied, who must therefore wander around its banks for a hundred years. 

From here (lies) the way that leads to the waters of Tartarean Acheron (i.e. here synonymous with the Styx). Here a murky whirlpool seethes in mud and in its vast abyss, and belches forth all its sludge into the Cocytus. A grim ferryman keeps watch over these waters and rivers, Charon, terrible in his squalor: on his chin there grows a mass of untrimmed grey hair; his eyes are fixed in a blazing (stare); a dirty cloak hangs by a knot from his shoulders. (By) himself, he propels his bark with a pole and attends to the sails, and he carries upstream the souls of the dead in his rust-coloured boat; (he is) quite old now, but the old-age of a god (is) fresh and green. Hither a whole crowd was rushing to the banks in streams, mothers and men, and the bodies of great-hearted heroes, whose life has ended, boys and unmarried girls, and young men, laid on the pyre before the eyes of their parents. They are (as) numerous as the leaves (which) glide and fall in the woods at the first frost of autumn, or (as) many as the birds (that) flock to land from the depths of the ocean, when the cold season of the year drives (them) across the sea and sends (them) to sunlit lands. (There) they stood, pleading (to be) the first to make the crossing, and they stretched out their hands in longing for the farther bank. But the stern boatman accepts now these, now those; but others he drives away and keeps at a distance from the water's edge. Aeneas, amazed indeed and disturbed by the tumult, cries out, "Tell (me), O virgin, what is the meaning of this gathering at the river? And what are these souls seeking? Or for what reason are some leaving the banks, (while) others are sweeping the leaden-hued shallows with their oars?" The aged priestess spoke to him briefly thus: "(O) son of Anchises, undoubted offspring of the Gods, you are looking at the pools of the Cocytus and the Stygian marsh, by whose divine name (even) the Gods fear to swear and (then) break (their oaths). All of this crowd that you see are destitute and unburied; that ferryman (is) Charon; these whom the water bears (are) the buried. Nor is he permitted to carry them across that roaring current until their bones find repose in their (last) resting-place (i.e. the grave). They wander and flit about around these shores for a hundred years; only then, once they have been admitted, do they see once more the pools they have longed for." The son of Anchises came to a halt and checked his footsteps, pondering many things and pitying in his heart their cruel fate. There he sees, (among) the mournful and (those) lacking honour in death (i.e. burial), Leucaspis and Orontes, the leader of the Lycian fleet, whom, (while) voyaging together (with him) from Troy over the windswept seas, the South Wind overwhelmed, engulfing both ship and crewmen.

14.  Ll. 337-383.  Palinurus approaches and tells the story of his death, and begs Aeneas to take him with him across the Styx. The Sibyl tells him that this cannot happen, but promises him burial and that the spot where he died will bear his name forever. 

Behold, the helmsman, Palinurus, was approaching, (he) who recently on the voyage from Libya, while he was watching the stars, had fallen from the stern (of the ship) and had been flung overboard in the midst of the sea. When he (i.e. Aeneas) had recognised the sad (figure) with some difficulty amid the deep gloom, he speaks first thus: "Which of the Gods, Palinurus, snatched you away from us, and drowned (you) in the middle of the sea? Come, speak! For Apollo, whom I had not found false before, has deceived my mind with this one oracular response, (for) he prophesied that you would be unharmed by the sea and would reach the land of Ausonia (i.e. Italy)." However, he (replies): "O son of Anchises, my captain, Phoebus' cauldron did not deceive you, nor did a god drown me in the sea. For the rudder, to which, (as) its appointed guardian, I was clinging, and (by means of which) I was steering our course, (had), by chance, (been) wrenched away with great force, (and,) as I fell headlong, I dragged (it) down with me. By the rough seas, I swear that I felt no fear for myself as great as (the fear that I had) that your ship, having been robbed of its gear (and) with its helmsman having been thrown overboard, might founder amid such great surging waves. For three stormy nights the South Wind, blustering over the water, carried me through the boundless sea; at dawn on the fourth day, while high up on the crest of a wave, I just caught site of Italy. Gradually, I swam in to land: now safety was in my grasp, (or would have been) had not a savage tribe assailed (me) with knives, weighed down with sodden clothing, (as I was,) and snatching at the jagged summit of a rock with clutching hands; in their ignorance they had deemed (me) a prize. Now the tides have hold of me, and the winds are rolling (me) around on the shore. Wherefore, I beseech you, by the joyous light and the winds of heaven, by your father and your hopes for the growing Iulus, rescue me, (O) invincible (one), from these woes: either throw some earth upon me, for you have the power to do so, and seek once more the harbour of Velia; or, if there is any way, (and) if your Goddess mother shows it to you, - for you are not, I believe, preparing to journey over such great rivers and the Stygian marsh without the consent of the Gods - give (me) your hand in pity and take me with you over the waves, so that at least in death I may find repose in a quiet resting place." He had just finished speaking these (words), when the prophetess began (her reply) as follows: "From where, O Palinurus, (does) this most dreadful desire of yours (come)? Are you, unburied, (actually) going to look upon the waters of the Styx and the Furies' pitiless river, or are you (really) going to come to the bank unbidden? Cease to hope that the decrees of the Gods (can) be turned aside by prayer. But take my words to heart (in) consolation for your hard lot: for the neighbouring peoples living around cities far and wide, driven by heavenly portents, shall appease your bones and shall set up a burial mound and send customary offerings to this tomb." At these words, his anxieties were dispelled, and the grief was driven from his sad heart for a little while: he rejoices in the name of the land.

15.  Ll. 384-416.  Charon at first refuses to receive them, but, on being shown the Golden Bough, he at once ferries them across the Styx. 

So, they continue the journey which they had begun, and draw near to the river. When the boatman, from where he already was on the waters of the Styx, sees them coming through the noiseless forest and turning their footsteps towards the bank, he immediately challenges (them), and, without any provocation, upbraids (them) thus: "Whoever you are, who are proceeding towards our river in arms, come, tell us at once why you come, and check your step. This is the land of shadows and sleep and slumbrous night; (it is) a sin to carry living bodies in the Stygian bark. Nor, indeed, did I take any pleasure in welcoming the descendant of Alceus (i.e. Hercules) to the lake, when he passed this way, nor Theseus, nor Pirithoüs, although they were begotten by gods and invincible in their strength. The former (i.e. Hercules) sought to bind by force the watchdog of Tartarus (i.e. Cerberus), and dragged (him) away, quivering, from the throne of the King himself (i.e. Pluto or Dis); the latter (i.e. Theseus and Pirithoüs) attempted to abduct my mistress (i.e. Proserpine) from the bed-chamber of Dis." In answer to this, the Amphrysian prophetess (i.e. the Sybil, the prophetess of Apollo) answered briefly: "There is no such treachery here; cease to be troubled; nor do our weapons offer any violence; that huge doorkeeper may terrify the bloodless shades by barking forever in his cave; and Proserpine may chastely keep to her uncle's threshold. Trojan Aeneas, celebrated for his piety and his arms, is descending to the deepest shadows of Erebus in search of his father. If this picture of such great devotion does not move you in any way, then may you recognise this bough!" - here she reveals the bough which lay hidden beneath her clothing. Then, the swelling wrath in his heart subsides. Nor were more words said than these. Marvelling at the revered offering of this fateful branch, seen (again) after so long a time, he turns his dark skiff towards (them) and approaches the bank. Then, he pushes out of the way the other souls who were seated on the long thwarts, and clears the gangways; at the same time, he receives the huge Aeneas in his hollow (boat). Made of sewn skins, the boat groaned under his weight, and, being leaky, it let in much marsh (water). (Getting) across the river at last, he disembarks both prophetess and warrior unharmed upon the shapeless mud and the grey sedge.

16.  Ll. 417-438.  The Sibyl renders the monster Cerberus harmless with a drugged cake. Aeneas then passes those regions of Hades inhabited by the spirits of those who died before their time. 

The huge Cerberus, lying in the cave opposite, makes these realms resound with barking from his three throats. The prophetess, seeing that his neck was already bristling with snakes, flings him a piece of food, (which had been) made soporific with honey and drugged cornmeal. Opening his three throats, (all) ravenous with hunger, he snaps up the (morsel) thrown (in his path), and, sprawling on the ground, he relaxes his monstrous back and his huge body lies stretched across the whole cave. With the watchdog (now) buried (in sleep), Aeneas seizes hold of the entrance, and swiftly gets away from the bank of the river of no-return. Immediately, voices were heard, and a loud wailing, and the weeping souls of babies, whom on the very first threshold, and torn from the breast without having had a share in sweet life, a black day carried off and plunged in bitter death. Next to them (are) those condemned to death upon a false charge. However, these places (are) not assigned without the drawing of lots and a judge. Minos (is) president (of the court and) shakes the urn; he summons the assembly of the voiceless (dead) and acquaints himself with their lives and the charges (laid against them). Then, some sad (souls) occupy the next places, (those) who, (though) innocent, brought about death by their own hands, and, loathing the light (of day), they flung away their lives. How they would now wish to be enduring both want and hard toil in the air above! Divine law stands in their way, and the dismal marsh binds (them) in its hateful water, and the Styx confines (them) with its ninefold winding.

17.  Ll. 440-476.  Aeneas now comes to the Fields of Lamentation, in which the victims of cruel love wander about. Aeneas meets Dido and vainly seeks to console her.  

Not far from here are displayed the Fields of Lamentation, extending in every direction; thus they name them. Here secluded pathways hide, and a myrtle wood completely covers, those whom pitiless love has consumed by a cruel wasting (disease): their sorrows do not leave (them), even in death. In this region he sees Phaedra, and Procris, and sorrowful Eriphyle, showing the wounds made by her cruel son, and Evadne and Pasiphaë; Laodamia goes with them (as) a companion, and Caeneus, once a young man and now a woman again, changed by fate into her old form. Among these, Phoenician Dido, her wound still fresh, was wandering in a great wood. As soon as the Trojan hero stopped beside her and recognised (her) dim (shape) amid the shadows, just like the moon which a man,  either sees, or thinks that (he) has seen, rising through the clouds at the beginning of the month, he shed tears of grief, and spoke to (her) with tender love: "(O) unhappy Dido, did true news thus come to me that (you) were dead, and that you had sought your end with the sword? Was I, alas, the cause of your death? I swear by the stars, by the gods above, and by whatever sacred thing there is in the depths of the earth, that I departed unwillingly from your shores, (O) queen. But the decrees of the gods which now compel (me) to go through these shadows, through these places overgrown through neglect, and through deepest night, have driven me by their authority. Nor could I believe that by my departure, I was bringing you such great grief. Check your footsteps, and do not withdraw yourself from my sight! From whom are you fleeing? This is the last word, which, by Fate's decree, I can address to you." By such words did Aeneas try to soothe her burning and grimly staring wrath, and he began to shed tears. She, turning away, kept her eyes fixed on the ground, nor is her countenance any more changed, since he began his conversation, than if she were set (as) hard flint or Marpesian rock (i.e. marble). At length, she took hold of herself, and, (still) hostile (towards him), she fled back to the shadowy forest, where Sychaeus, her former husband, responds to her sorrows and matches (her) love. Aeneas, no less shaken by her unjust fate, escorts (her) from afar with his tears, and pities (her) as she goes.

18.  Ll. 477-493.  Aeneas comes to that part of Hades where dwell the ghosts of famous warriors who died in battle; and there the shades of his enemies, the Greeks, shrink in terror from him.

Thence, he presses along along the appointed path. And very soon they reached the most distant fields, which, (lying) apart, (those) distinguished in war frequent. Here Tydeus comes to meet him, then Parthenopaeus, glorious in arms, and the phantom of pallid Adrastus; here (come) the sons of Dardanus (i.e. the Trojans), much lamented in the world above and (who have) fallen in battle, and he groaned when he saw (them) all in a long line: both Glaucus and Medon, Thersilochus and the three sons of Antenor (i.e. Polybus, Agenor and Acamus), Polyboetes, the priest of Ceres, and Idaeus, still in possession of his chariot and armour. The souls stand around, crowding (around him) on his right and left. But it is not enough to have seen (him) once; (they) delight to linger still, and to match their steps (to his), and to learn the reason for his coming. But the chiefs of the Danaans and the phalanxes of Agamemnon, when they saw the hero and his armour shining through the shadows, trembled in great fear: some turned in flight, just as they had once made for their ships; others raised a faint cry: an attempted shout mocks their gaping (mouths).

19.  Ll. 494-547.  Among the warriors, Aeneas sees the Trojan Deiphobus, hideously mutilated, and hears the story of his treacherous betrayal by Helen. 

And here he saw Priam's son, Deiphobus, his whole body mangled and his face cruelly torn, his face, (aye) and both his hands, and his temples mutilated, with his ears torn away, and his nostrils slashed by a shameful wound. Indeed, he scarcely recognised (him) as he cowered and covered up his fearsome punishment, and even, (though he is) ungreeted, he addresses (him) in his familiar tones: "Deiphobus, mighty in battle, sprung from the exalted blood of Teucer, who chose to inflict so cruel a punishment upon you? Who was given the power (to do) you so much (injury)? Rumour told me that on that last night, you, exhausted by the endless slaughter of Pelasgians (i.e. Greeks), had sunk down on a heap of mingled corpses. Then, with my own hands, I constructed an empty tomb (i.e. a cenotaph) for you on the Rhoetean shore (i.e. a shore near to Troy), and called upon your shade three times in a loud voice. Your name and some armour mark the spot; you, my friend, I could not see, nor could I bury you in our native earth on my departure." To these words, the son of Priam replied: "Nothing was left undone by you, O friend; you have paid all dues to Deiphobus and to the shades of his corpse. But my fate and the deadly crimes of that Laconian (woman) (i.e. Helen of Sparta) have drowned me in these miseries: (it was) she (who) left these memorials. For you know how we spent that last night amid those groundless rejoicings; and one cannot but remember (it) too well. At the moment when that fateful horse (i.e. the Wooden Horse) came with a bound over the heights of Pergama, while pregnant with the armed infantry it carried in its womb, she, feigning a religious dance, was leading the Phrygian (women) around the city, crying aloud in accordance with the rites of Bacchus; in the midst (of them), she, herself, was holding a huge torch and was summoning the Danaans from the top of the citadel. At this time our ill-fated marriage-chamber held me, exhausted by my cares and weighed down by sleep, and a repose, sweet and deep, and akin to a peaceful death, presses upon me as I lay. Meanwhile, that peerless wife of mine removes every weapon from the house, and she had (even) stolen the trusty sword from beneath my pillow: she calls Menelaus into the house and throws open the doors, doubtless hoping that this would prove a great gift to her loving (husband) and that the record of all her wrongs could thus be blotted out. Why do I prolong (the story)? Into the chamber they burst; attached to them as a companion (is) that instigator of crimes, the grandson of Aeolus (i.e. Ulysses). (O) Gods, repay a similar treatment upon the Greeks, if with my pious lips I can demand vengeance! But come, tell (me) in turn what chance has brought you here alive? Do you come (here), driven by the wandering (currents) of the ocean, or by the warnings of the gods? Or what fate is so dogging you that you come to these sad sunless halls, these places of disorder?"

20.  Ll. 535-547.  The Sibyl reminds Aeneas that they must not linger, but hasten on their way. 

During this exchange of conversation, Aurora (i.e. the Dawn) in her rose-red chariot had already passed the mid-point of the zenith in her heavenly course; and perhaps they would have spent all their allotted time in such (converse), but his companion, the Sibyl, admonished (him) and briefly addressed (him thus): "Night is falling, Aeneas. We are spending our time in lamentation. This is the place where the road divides itself into two: along this right (hand road), which passes beneath the walls of mighty Dis, lies our way to Elysium (i.e. the Abode of the Blessed); but the left (hand) road exacts the punishment of evil(-doers), and brings (them) to pitiless Tartarus." Deiphobus (says to her) in reply: "Don't be angry, great priestess; I shall depart, I shall complete the muster (of ghosts), and shall return myself to the darkness. Go, you glory of our (race), go (forth)! Enjoy a better fate (than mine)!" So much he spoke, and with these words he turned away his footsteps.

21.  Ll. 548-561.  Aeneas, looking round, sees opposite him a vast and awful fortress, from which come groans and cries of woe. He asks the Sibyl to explain the reason for these terrible sounds. The Sibyl explains that this is the abode of the damned, which she alone of the righteous has been allowed to enter. 

Aeneas suddenly looks back, and, below a cliff on his left, he sees broad battlements encircled by a triple wall; a swiftly flowing river, the Tartarean Phlegethon, flows around it with scorching flames, and rolls along thunderous rocks. Confronting (him) is a huge gate and columns of solid adamant (i.e. an indestructible substance, probably steel), such that no force of man, nor even the Gods themselves, could overthrow in a war; there stands an iron tower (reaching) to the sky, and Tisphone, seated (but) girt in her blood-soaked robe, sleeplessly guards the entrance both night and day. From here were heard groans and the cruel sound of the lash; then the clanking of iron and of chains being dragged. Aeneas stood still, and, terrified, he took in the noise. "What spectacle of crimes (is this)? Tell (me), O virgin! Or by what punishments are they being tormented? What (is) this very great lamentation (that is rising) to the breezes?" 

22.  Ll. 562-575.  The Sibyl explains that this is the abode of the damned, which she alone of the righteous has been allowed to enter. 

Then, the prophetess began to speak as follows: "(O) Glorious leader of the Teucrians, it is unlawful for any sinless (person) to step across that guilty threshold; but at the time when Hecate put me in charge of the Groves of Avernus, she herself told (me) of the punishments decreed by the Gods and led me through all of these (scenes). Here Cnossian (i.e. Cretan) Rhadamanthus (i.e. the brother of Minos) holds very strict sway, and punishes (men) and learns of their crimes, and compels (them) to confess those (crimes), for which any (man) upon the earth, exulting in his vain deceit, has deferred until death's late hour the atonement incurred. At once (i.e. as soon as Rhadamanthus has pronounced them guilty), the avenging Tisiphone, armed with a whip, leaps on the guilty and hounds (them) along, and, brandishing, in a threatening manner, the fierce serpents in her left (hand), she summons the savage company of her sisters (i.e. the Furies Allecto and Megaera). Then, at last, the the sacred gates, grating on their screeching hinges, open wide. You see, (don't you,) what kind of custodian sits in the entrance, what shape keeps guard of the threshold (i.e. the watch-dog Cerberus)? 

23.  Ll. 576-627.  The Sybil recounts the horrors of Tartarus, and tells Aeneas about the victims of its punishments and the crimes which they have committed. 

"Even fiercer (than him), the Hydra, with her fifty vast black gaping throats, has her lair within. Then Tartarus, itself, lies open and stretches sheer downwards to the shades, twice as far as is the view upwards towards heavenly Olympus in the sky. Here the brood of Titans, the ancient progeny of Earth, cast down by a thunderbolt, writhe at the bottom of the pit. Here too I saw the twin sons of Aloeus (i.e. Otus and Ephialtes), those monstrous forms, who attempted to tear down high heaven with their hands, and to hurl down Jupiter from his realm above. I also saw Salmoneus paying the cruel penalty, (which he incurred) while he was imitating Jupiter's lighting and the thunder of Olympus. He, drawn in a four-horse chariot and brandishing a torch, rode in triumph through Greek people and right through the city of Elis, and demanded for himself the honour due to the Gods, a madman, (in that) he mimicked the storm-clouds and the inimitable thunderbolt by the beat of his horny-hooved horses on (echoing) brass (i.e. he drove his chariot over a bridge made of brass). But the Almighty Father whirled his shaft amid the dense clouds; he (did) not (throw) torches or pinewood's smoky lights, but with a mighty whirlwind he hurled (him) (i.e. Salmoneus) down headlong. And it was also possible to see Tityos, the nursling of all-bearing Earth, whose body stretches over nine whole acres; and a monstrous vulture, with a hooked beak, feeds on his deathless liver and entrails, ever producing fresh material for punishment, and he gropes for his feast and dwells permanently deep beneath his breast, nor is any respite given to his renewed tissues. Why should I tell of the Lapiths, of Ixion, and of Pirithoüs? (And) like (him) (i.e. Tantalus), above whom, as he falls, there hangs a black mass of flint, about to slip at any moment. The golden posts gleam upon the high festal couches, and a banquet of regal magnificence (is) spread before his eyes. The eldest of the Furies reclines nearby and prevents (him) from touching the table with his hands, and she rises up, brandishing a torch, and utters thunderous threats. Here (are those) who hated their brothers while life remained, or (who) struck their father, or embroiled a client in fraud, or (those) who brooded alone over the riches (they had) gained and did not set aside a portion for their own (kinsmen)  - this is the largest number - , and (those) who were slain due to adultery, and who pursued treasonous (i.e. civil) warfare and did not scruple to deceive the trust of their lords; in confinement, they all await their punishment. Do not seek to be told what punishment (they are awaiting) or what form (of punishment) or fate has overwhelmed these men. Some (e.g. Sisyphus) are rolling huge rocks, others (e.g. Ixion) are spread-eagled upon the spokes of wheels; unhappy Theseus is sitting (there) and will sit (there) forever; and most-wretched Phlegyas warns everyone, and testifies in a loud voice amid the gloom: 'Be warned, learn justice and not to despise the Gods!' This (man) sold his native-country for gold, and set over (it) a despotic lord, who made and unmade laws at a price; this other (man) entered his daughter's bed-chamber and (contracted) a forbidden marriage. They have all dared a monstrous sin, and have achieved (what) they dared. Not (even) if I were to have a hundred tongues, and a hundred mouths, (and) an iron voice, could I encompass all the forms of their crimes (or) run through all the names of their punishments."

24.  Ll. 628-636.  The Sibyl points to the Palace of Pluto and bids Aeneas deposit the Golden Bough at its door.

When the aged priestess of Phoebus has spoken these (words), she adds: "But come now, proceed upon your journey, and complete the task (which you have) undertaken. Let us hasten! I see the battlements wrought in the forges of the Cyclopes, and the gates (set) in the archway opposite, where the commandments of the Gods require us to place their (prescribed) offerings." She finished speaking, and, walking side by side through the darkness of the paths, they speed over the intervening space, and approach the door. Aeneas gains the entrance, and he sprinkles his body with fresh water and plants the Bough on the threshold in front (of him).

25.  Ll. 637-678.  They enter the Abodes of the Blessed, where dwell the souls of the great and the good. The Sibyl enquires where Anchises, the father of Aeneas, is to be found, and Musaeus offers to guide them.

When he had performed these (rites and) had fulfilled his duty to the Goddess (i.e. Proserpine), only then do they come to the joyous places and the delightful greenery of the Groves of the Fortunate and the Abodes of the Blessed. Here (there is) a more bountiful atmosphere, and it clothes the plains with a dazzling light, and they get to know a sun of their own (and) their own stars. Some exercise their limbs on a grassy wrestling-ground, contend in sport, and grapple on the yellow sand; others beat (the rhythm of) dances with their feet and chant songs. And the Thracian priest (i.e. Orpheus), with his long robe, plays in accompaniment to the measures the seven distinct notes (i.e. the seven notes are those of the lyre, which had seven strings), and plucks the same (notes) now with his fingers, now with his ivory plectrum. Here (is) the ancient line of Teucer, the fairest of breeds, great-hearted heroes born in happier times: Ilus, and Assaracus, and Dardanus, the founder of Troy. He (i.e. Aeneas) marvels from afar at the phantom arms and chariots of men. Their spears stand (erect), fixed in the ground, and their untethered horses graze in all directions across the plain. The same pride in their chariots and their arms which (they) had (when they were) alive, (and the same) concern (which they had when alive) to feed their sleek steeds, (still) attend (them now that they have been) laid to rest in earth. Behold, he sees others to the right and to the left, feasting on the grass and singing a joyful paean in chorus within a fragrant laurel grove, from where the Eridanus (i.e. the River Po) in full spate rolls through woods to the world above. Here (is) the band (of men who) suffered wounds in fighting for their native-country, and (those) who (were) chaste priests, while life remained, and (those) who (were) dutiful bards (who) spoke (words) worthy of Phoebus, or (those) who enriched life through the crafts (they had) invented, and (those) who, through their merit, caused others to remember them. The brows of all of these are bound by a snow-white ribbon. These, as they gathered around, the Sibyl addressed thus, Musaeus above all, for the vast throng has him in their midst, and looks up at (him) towering above (them) with his tall shoulders: "Tell (me), (O) blessed spirits, and you, (O) best bard, which region, which place, has hold of Anchises? For his sake have we come and sailed across the great rivers of Erebus." Immediately the hero (i.e. Musaeus) returned answer to her briefly thus: "None (of us) has a fixed dwelling; we live in these shady groves and inhabit these soft-cushioned river-banks and these meadows fresh with (running) streams. But you, if the wish in your heart so inclines (you), climb this ridge, and I shall set (you) now upon an easy path." (So) he spoke and led the way before (them), and, from above, he shows (them) the gleaming fields; then, they leave the high summits (of the mountains).

26.  Ll. 679-702.  They find Anchises in a green valley, meditating as he surveys the spirits of heroes yet unborn. Father and son exchange greetings. 

But deep in a green valley, father Anchises was reviewing with eager meditation the souls imprisoned (there) and destined to pass to the light above, and, as it happened, he was reviewing the full number of his (kinsmen) and his beloved descendants, and their fates and fortunes, their characters and their exploits. And, when he saw Aeneas advancing towards (him) across the grass, he eagerly stretched out both his hands, and tears streamed down his cheeks, and speech fell from his lips: "Have you come at last, and has the devotion your father expected triumphed over your toilsome journey? Am I permitted to gaze on your face, my son, and to hear your familiar voice and reply (to it)? Thus, for my part, I considered (it) in my mind and thought it would happen, as I counted the passing days, nor has my anxious (hope) misled me. Over what lands and what wide seas you have travelled, ere I now welcome you! By what great perils (you have been) buffeted, my son! How I feared that the realms of Libya would do you some harm!" But he replied: "(It was) your sad ghost, Father, (it was) your (sad ghost) appearing so often before me (that) drove (me) to make my way to these portals. My ships are afloat in the Tyrrhenian sea. Let me clasp your hand, do let me, Father, and do not draw away from my embrace!" So, as he spoke, at the same time his face grew wet with copious tears. Then, he tried three times to put his arms around his neck; three times the wraith, having been clasped in vain, eluded his grasp, like a light breeze and very similar to a fleeting (vision seen) in sleep.

27.  Ll. 703-723.  Aeneas notices the spirits crowding along the banks of the River Lethe and asks Anchises what they are; he is told that they are souls destined for rebirth, many of them as his own descendants.

Meanwhile, in a secluded valley Aeneas sees a sheltered grove and the rustling thickets of a wood, and the River Lethe (i.e. the River of Unmindfulness or Oblivion) which glides past some peaceful houses. Around it hovered innumerable tribes and peoples; and, just as when bees in a meadow in cloudless summer settle on the multi-coloured flowers and flock around the white lilies, the whole field hums with their buzzing. Aeneas is startled at the sudden sight, and, in his ignorance, inquires the reasons (for it): what (he asks) are these rivers in the distance, and who (are) the men (who) have crowded the banks in so great a number? Then father Anchises (replies): "(They are) souls to whom second bodies are owed by Fate, (and) at the stream of the River Lethe they drink the waters that free from care and (bring with them) an everlasting oblivion. Indeed, I have long desired to tell you about them and to show (them to you) face to face, (yes and) to enumerate this, my children's line of descent, so that you may rejoice the more with me at your discovery of Italy." "O Father, must we think that some souls go aloft from here to the upper world, and return once more to sluggish bodies? What terrible longing for the light (of day) so possesses these wretched (creatures)?" "I will surely tell (you), nor shall I keep you in any doubt, my son," replies Anchises, and he reveals (everything) in order, one (truth) at a time.

28.  Ll. 724-751.  Anchises explains what life is and how the divine in man is ever at war with his earthly body. He shows how spirits are purified in Hades, and how, after drinking from the River of Unmindfulness, they are allowed to return again to the land of the living. 

In the beginning, a spirit from within sustains the sky, and the earth, and the watery plains (i.e. the sea), and the shining globe of the moon and the Titanian star (i.e. the sun, reputed to be the offspring of the Titan Hyperion); and Mind, coursing through its members, keeps the whole mass in motion and mingles itself within the mighty structure. From this (source [i.e. Spirit and Mind] spring) the species of men, and of beasts, and of the flying (creatures), and of those monsters which the sea produces beneath its marbled surface. Those seeds have the strength of fire and a heavenly origin, in so far as harmful bodies (i.e. matter) do not hamper (them) and their earthly limbs and moribund flesh (do not) dull (them). Hence, they (i.e. the souls of men) fear and desire, they grieve and rejoice, nor, enclosed (as they are) in gloom and a dark dungeon, can they discern the air of heaven. Nay, even when life with its last ray of light has left (them), yet all the the evil and all the plagues (of the flesh) do not entirely depart from these wretched (beings), and it is inevitable that many (taints), long growing, should become deeply engrained in wondrous ways. Thus, they are wracked by punishment and pay penance for old misdeeds. Some (souls) are revealed as insubstantial, having been hung out to the winds; in other (cases) the guilty stain is washed away beneath a vast flood or burned out by fire. We bear, each one of us, his own ghost; thereafter, a few (of us) are sent to spacious Elysium, and possess these blissful fields, until, when the cycle of time has been completed, a distant day has removed the ingrown taint, and (so) leaves unalloyed the etherial sense and the fire of elemental breath. All of these (souls), when they have revolved the wheel (of time) for a thousand years, a god summons in a great throng to the River Lethe, so that, without any recollection of course, they may see again the vaulted heavens and begin their desire to return to the body."

29.  Ll. 752-787.  They mount a platform which commands a view of those spirits destined to a future life. Then, Anchises shows Aeneas the long train of Alban kings, his descendants, ending with Romulus, the founder of Rome. 

Anchises finished speaking; he draws his son, and with (him) the Sibyl, into the middle of the assembly and the buzzing throng, and he takes his stand on a mound, from where he could scan all (those) facing (him) in a long line and note their faces as they come by. "I shall set forth in words what glory shall attend the offspring of Dardanus in the days to come, what descendants of Italian stock await (you), illustrious souls and destined to inherit our name, and I shall teach you your own destiny. That young man you see, who is leaning on a headless spear, holds by lot the next place (to enter) the light (of day), and he shall be the first to rise into the upper air, having been mingled with Italian blood, Silvius, an Alban name, your last-born progeny; Lavinia, your wife in your old age, will give birth to (him) in the woods, too late (for you to know), (to be) a king and the father of kings; through him our race shall hold sway in Alba Longa. That (man) next (to him is) Procas, glory of the Trojan people, and (then follow) Capys and Numitor, and (he) who shall recall you by his name, Aeneas Silvius, equally illustrious (with you) in piety or in warfare, if he ever receives Alba as his kingdom. What (fine) young men (are these)! Look, what great strength they display, and they have temples shadowed with the civic oak-leaves. These (men shall build) for you Nomentum, and Gabii and the city of Fidenae, these men will build Collatia's citadel in the hills, (as well as) Pometii, Castrum Inui, Bola and Cora. These will be names in the future, (but) now they are places without a name. Yes, and a son of Mavors shall add himself as a companion to his grandfather (i.e. Numitor), (namely) Romulus, whom his mother Ilia (i.e. Rhea Silvia) will bear of the blood of Assaracus. Do you see how the twin plumes stand upon his head, and (how) the father of the gods himself already marks him out with his own special emblem. Lo, under his auspices, my son, that glorious Rome (of ours) shall equate her empire with the earth and her ambitions with Olympus, and shall, (as) a single (city), blessed in her breed of men, encircle seven hills with a wall. (It is) just as the Berecynthian mother (i.e. Cybele) rides, turret-crowned, in her chariot through the cities of Phrygia, rejoicing in her divine brood, embracing a hundred descendants, all (of them) gods, all (of them) inhabiting the heavenly heights.

30.  Ll. 788-807.  Anchises points out the Julian family, and especially Augustus, the destined conqueror of realms even wider than those traversed by Hercules or Bacchus. 

"Now, turn your two(-eyed) gaze this way, look at this family and at the Romans (that are) yours. Here (is) Caesar and all the progeny of Iulus, destined to pass under the great vault of heaven. Here (is) the man, whom you so often hear is promised to you, here he is, Augustus Caesar (i.e. Gaius Julius Caesar Octavianus Augustus), son of the God (i.e. Gaius Julius Caesar), who will again establish a golden age in Latium, over fields once ruled by Saturn (i.e. the God of  Sowing). He will extend his empire beyond both the Garamantes (i.e. the Libyans) and the Indians. This land lies beyond the stars, beyond the paths of the year and of the sun, where heaven-bearing Atlas revolves on his shoulders the vault (of heaven) studded with flaming stars. In the expectation of his coming, both the Caspian realms and the Maeotic lands (i.e. lands around the Sea of Azov) are even now quaking due to the prophecies of the Gods, and the trembling mouths of the sevenfold Nile are in a panic. Nor, indeed, did the descendant of Alceus (i.e. Hercules) traverse so much of the earth, although he transfixed the brazen-footed stag (i.e. the Cerynitian stag, captured by Hercules) and tamed the woods of Erymanthus (i.e. the home of the great boar killed by Hercules) and made Lerna (i.e. the home of the seven-headed Hydra killed by Hercules) tremble at his bow; nor (indeed does) Liber (i.e. Bacchus or Dionysus), who triumphantly guides his chariot with reins (made) of vine-tendrils, as he drives his tigers down from Nysa's lofty peak. And do we still hesitate to give scope to our valour by our deeds? Or does fear of setting foot on Ausonian soil (still) prevent us (from doing so)?

31.  Ll. 808-835.  The kings of Rome are seen in order, followed by the great men of the Republic, especially Pompey and Caesar, the protagonists in the Civil War.

But who is that (man) in the distance, distinguished by sprays of olive and carrying sacred (offerings)? I recognise the hoary hair and beard of that Roman king, who will establish the infant  city on (a basis of) laws, having been called to mighty empire from little Cures and its barren soil (i.e. Numa Pompilius). Thereafter, Tullus (i.e. Tullus Hostilius) will succeed him, (he) who will shatter the peace of his native-land and stir into battle its inactive men and its ranks, until then unused to triumphs. The over-boastful Ancus (i.e. Ancus Martius) follows him closely, already delighting too much, even now, in popular favour. Do you wish to see the Tarquinian kings (i.e. Tarquinius Priscus, Servius Tullius, and Lucius Tarquinius Superbus), and the proud spirit of the avenger Brutus (i.e. Lucius Junius Brutus), and the rods (of office) (i.e. the fasces) (which he) regained? He will be the first to receive a consul's power and the cruel axes, and (he), their father, for the sake of glorious liberty, will summon his sons to punishment, when they stir up rebellion. Unhappy (man that he is) however posterity will extol that deed: (in his case) love of country prevails, and a boundless passion for renown. Now, look at the Decii (i.e. especially Publius Decius Mus) and the Drusi (i.e. especially Marcus Livius Drusus Salinator) over there, and pitiless Torquatus (i.e. Marcus Manlius Imperiosus Torquatus) with his axe, and Camillus (i.e. Marcus Furius Camillus) bringing back the standards. Then, those souls whom you see resplendent in matching armour (are) in harmony now and as long as they are imprisoned by night, but alas, if ever they attain the light of life, what great war between themselves, what great battles and carnage will they arouse, the father-in-law (i.e. Gaius Julius Caesar), descending from his Alpine ramparts and from the fortress of Monoecus (i.e. Monaco), the son-in-law (i.e. Gnaeus Pompeius Magnus, or Pompey), arrayed against (him) with the (armies of) the East! Do not, my sons, accustom your thoughts to such great wars nor turn your mighty strength against the vital organs of your native-land. And you who traces his descent from Olympus (i.e. Gaius Julius Caesar), be you the first to show mercy. Throw down the weapon from your hand, (O you child of) my blood!"

32.  Ll. 836-853.  Other Republican heroes pass in review. Anchises expresses the view that the genius of the Roman people will express itself, not in the arts or science, but in war and the art of government.

Yonder (hero) (i.e. Lucius Mummius), while triumphing over Corinth, will drive his chariot in victory to the heights of the Capitol, renowned for the Achaeans (he has) slain. That (other hero) over there (i.e. Lucius Aemilius Paullus) will overthrow the Argos and the Mycenae of Agamemnon and the descendant of Aeacus himself, a scion of the mighty warrior Achilles (i.e. King Perseus), while avenging his Trojan ancestors and Minerva's desecrated temple. Who would leave you unremarked, great Cato (i.e. Marcus Porcius Cato 'the Censor' ), or you, Cossus (i.e. Servius Cornelius Cossus)? Or the clan of the Gracchi (i.e. especially Tiberius Sempronius Gracchus and Gaius Sempronius Gracchus), or the two Scipiones (i.e. Publius Cornelius Scipio Africanus Maior and Publius Cornelius Scipio Aemilianus Africanus Minor), two thunderbolts of war and the bane of Libya (i.e. Carthage), and Fabricius (i.e. Gaius Fabricius Luscinius), powerful with a little, or you, Serranus (i.e. Gaius Atilius Regulus Serranus), sowing in your furrow? Whither, Fabii, are you hurrying (me), weary (as I am)? You over there are Maximus (i.e. Quintus Fabius Maximus Verrucosus Cunctator), the only man who restored the state to us by delaying. Others (i.e. Greeks), (this) indeed I do believe, will beat out breathing bronze more smoothly, will draw living likenesses out of marble (with more delicacy), will plead cases better, and, will trace with a rod the movements of the heavens, and predict the rising of the stars (more accurately): you, (O) Roman, remember to rule with authority the peoples (of the earth); these will be your arts - to impose the custom of peace, to spare the vanquished, and to subdue the proud in war."

33.  Ll. 854-886.   Last among the pageant of Romans yet unborn is Augustus' nephew, Marcellus, a youth of singular beauty and great promise, but doomed to an untimely death. [N.B. When Virgil read these lines to Marcellus' mother Octavia, she is reputed to have fainted with emotion.] 

Thus spoke father Anchises, and, as they marvel, he adds these (words): "Look, how Marcellus (i.e. Marcus Claudius Marcellus, consul 222 B.C.) advances, marked out by the supreme spoils (i.e. the 'spolia opima'), and towers victoriously over all other men! He shall uphold the (fortunes of) the Roman state, (when) a great uprising shakes it; as a horseman, he shall lay low the Carthaginians and rebellious Gaul, and for the third time he shall offer up captured arms to Father Quirinus." But at this (point) Aeneas (said) - for he saw that there went along with (him) a youth, peerless in his beauty and in his resplendent armour, but his brow (was) far from joyful and his eyes (had) a downcast look - "Who, Father, is that, who thus accompanies the hero as he goes? (Is it) his son, or (is it) someone (else) from the great line of his descendants? What a stir (there is) round about his companions! What a great presence (there is) in (the youth) himself! But dark night hovers around his head with a mournful shadow." Then, father Anchises, his tears welling up, began (to speak): "O, my son, do not inquire about your (people's) great grief. The Fates will only give the earth a glimpse of him, and not allow him to live any longer. (O) Gods, the Roman stock would have seemed much too powerful to you, if these gifts of yours had been lasting. What bitter lamentations of warriors will the Field of Mavors waft to the mighty city! Or what a funeral cortege will you see, (Father) Tiber, when you glide past the newly-built tomb! Nor shall any other boy of the race of Ilium so much exalt his Latin ancestors in hope; nor will the land of Romulus ever take so much pride in any (one) of her children. Alas for his piety, alas for his ancient (sense of) honour, and his right (arm), invincible in war. No one would have borne himself unscathed when meeting him in battle, whether he were going against his enemy (as) a footsoldier, or he were pricking the flanks of his foaming steed with spurs. Alas, O pitiable boy, if (only) you could break, by any (means), the harsh (decrees) of fate! You will be Marcellus! Grant that I may strew in handfuls purple lily flowers, and, that with these gifts at least I may load the soul of my descendant and perform this service, unavailing (though it be)."

34.  Ll. 886-901.   Having fired up his son with the greatness of his destiny and having warned him of the trials that lie ahead of him in Italy, Anchises guides Aeneas and the Sibyl back to the world above via the Ivory Gate of Sleep. Aeneas rejoins his comrades and sails to Caieta.

So, they wander everywhere across the whole region among the broad misty fields, and they survey every (scene). After Anchises has led his son through them one by one, and has fired his spirit with longing for the glory that was to come, he then relates to the hero the wars that must then be waged, and tells (him) of the Laurentine people and the city of Latinus, and by what means he may avoid or endure each tribulation.

There are two Gates of Sleep, of which one is said (to be) of horn, by which an easy exit is offered to the spirits, (and) the other is made of shining white ivory, but (through it) the shades send false dreams up to the sky. When these (words) have been said, Anchises then escorts his son, and with (him) the Sibyl, and sends them forth through the Gate of Ivory.

He (i.e. Aeneas) traces his way to his ships and rejoins his comrades; then, he sails straight along the coast to the harbour of Caieta (i.e. Gaeta). The anchors are cast from the prows, and the sterns stand on the shore.


APPENDIX A.  QUOTATIONS FROM "AENEID" BOOK VI.

(These quotations are taken from Sabidius' article, "Quotations from Virgil," (see sabidius-classics.blogspot.co.uk dated 8 October 2017).

1) Ll. 86-87.  Bella, horrida bella, / et Thybrim multo spumantem sanguine cerno. (I see wars, dreadful wars, and the Tiber foaming with much blood.

2) Ll. 126-129.  ... Facilis descensus Averno; / noctes atqui dies patet atri ianua Ditis; / sed revocare gradum superasque evadere ad auras, / hoc opus, hic labor est. (The descent to Avernus is straightforward: the door of black Dis stands open night and day, but to retrace one's steps and ascend to the air above, this is the task, this is the difficulty.)

3) L. 258.  Procul o, procul este, profani!  (Away with you, O away with you, you unhallowed ones!)

4) Ll. 295-297.  Hinc via Tartarei quae fert Acherontis ad undas. / turbidus hic caeno vastaque voragine gurges / aestuat atque omnem Cocyto eructat harenam. (From here lies the way that leads to the waters of Acheron. Here a mighty whirlpool seethes in mud and in its vast abysses, and belches forth all it sludge into the Cocytus.)

5) Ll. 298-300.  Portitor has horrendus aquas et flumina servat / terribili squalore Charon; cui plurima mento / canities inculta iacet; stant lumina flamma. (A grim ferryman keeps watch over these waters and rivers, Charon, terrible in his squalor: on his chin there grows a mass of untrimmed grey hair; his eyes are set in a blazing stare.)

6) L. 314.  Tendebantque manus ripae ulterioris amore.  (And they stretched out their hands in longing for the farther bank.)

7) Ll. 726-727.  Spiritus intus alit: totamque infusa per artus / mens agitat molem, et magno se corpore miscet. (A spirit sustains from within: and Mind, coursing through its members, keeps the whole mass in motion and mingles itself within the mighty structure.)

8)  Ll. 851-853.  Tu regere imperio populos, Romane, memento, - / hae tibi erunt artes, - pacisque imponere morem, / parcere subiectis, et debellare superbos. (You, Romans, remember to rule with authority the peoples of the earth - these will be your arts - to impose the custom of peace, to spare the vanquished, and to crush the proud in war.

9) Ll. 893-896.  Sunt geminae Somni portae: quarum altera fertur / cornea, qua veris facilis datur exitus umbris, / altera candenti perfecta nitens elephanto / sed falsa ad caelum mittunt insomnia Manes. (There are two gates of Sleep, of which one is said to be of horn, by which an easy exit is offered to the spirits, and the other is made of shining white ivory, but through it the shades send false dreams up to the sky.)


APPENDIX B.  FIGURES OF SPEECH/ SYNTAX IN "AENEID" BOOK VI.

1. Alliteration i.e. repetition of the same sound, usually at the beginning of words.

a) L. 160.  multa inter sese vario sermone serebant (They exchanged many words between themselves in a conversation covering various matters.)

b) Ll. 335-336.  quos simul a Troia ventosa per aequora vectos / obruit Auster, aqua involvens navemque virosque. (who, while voyaging together with him over the windswept seas from Troy, the South Wind overwhelmed, engulfing both ship and crewmen.)

c) L. 390.  umbrarum hoc locus est, somni noctisque soporae. (This is the land of the shades, of sleep, and of sleep-inducing night.)

d) L. 683.  fataque fortunasque virum moresque manusque. (and the fates and fortunes of these men, and their characters and their exploits.)

e) L. 833.  neu patriae validas in viscera vertite viris. (nor turn your mighty strength against the vital organs of your native-land.)

f) L. 844.  vel te sulco, Serrane, serentem. (or you, Serranus, sowing in your furrow.)

2. Hendiadys i.e. a figure of syntax, in which a phrase, normally constituted by a noun and a modifying adjective is one involving two nouns joined by a conjunction.

a) L. 21.  Daedalus ipse dolos tecti ambagesque resolvit. Daedalus himself unravels the deceptive windings (lit. deceptions and windings) of the palace.

b) L.57-58.  Dardana qui Paridis derexti tela manusque / corpus in Aeacidae.  who guided an arrow from the hands (lit. arrow and the hands) of Paris into the body of Achilles.

c). L. 108.  ire ad conspectum cari genitoris et ora.  to go to see the sight of the face (lit. the sight and face) of my dear father.

d) L. 230.  spargens rore levi et ramo felicis olivae.  sprinkling them with a light dew from (lit. and with) the bough of a fruitful olive-tree.

e) L. 255. ecce autem, primi sub lumina solis et ortus.  but look, just before the rising beams (lit. beams and rising) of the new day

3. Hypallage. i.e. a change in the relation of words, by which a word, instead of agreeing with the case it logically qualifies is made to agree grammatically with another case.

a)  L. 26.  hic labor ille domus. Here is that famous house of toil (lit. that famous toil of a house)

4) Syllepsis i.e a figure of syntax in which a word has the same syntactical relationship to two or more words but has a different sense in relation to each.

a) L. 623.  hic thalamum invasit natae vetitosque hymenaeos (invasit). (This other man entered his daughter's bed-chamber and (contracted) a forbidden marriage

5. Tmesis. i.e. the separation of two parts of a compound word.

a) L. 62.  hac Troiana tenus fuerit fortuna secuta.  (Thus far only may the luck of Troy have followed us.) hactenus = thus far.

b) L.254.  pingue super oleum fundens ardentibus extis.  (pouring rich oil over the burning entrails.) superfundens = pouring over.

THE GOSPEL ACCORDING TO ST. MARK

Introduction:

St. Mark's Gospel is the shortest and, in terms of structure, the simplest of the three 'Synoptic' Gospels. The view that it was the first of the Synoptics, and that the Gospels of Matthew and Luke made use of Mark's narrative passages which they then supplemented with the sayings of Jesus contained in a supposed independent source, called 'Q', is now considered unduly simplistic. In truth, all three Synoptic Gospels must have had, perhaps, three stages of writing, and the interrelationship between these stages of the three evangelists explains the complexity of the pattern of similarity between the three final versions. So, while the original version of Mark may well have drawn on the primitive Matthaean Gospel, which was probably written in Aramaic, the intermediate form of Mark's Gospel was used by the editors of Matthew and Luke in their canonical forms. Then, the final version of Mark was informed by Mathew and Luke, together, perhaps, with some influence of the writings of Paul. As for the date of Mark's Gospel, it is possible that the first version was written down before the destruction of Jerusalem by the Romans in 70 A.D., but the intermediate and final versions probably occurred after that date, i.e. between 70 and 90 A.D. However, as with all four gospels, its date is a matter of considerable controversy, and, indeed, there is no clear evidence in it of Jerusalem's destruction. The author of Mark's Gospel is effectively unknown. Christian tradition has it that it was John Mark, the cousin of Barnabas, whom together with his colleague Paul, he assisted in their apostolic work, before allegedly acting as Peter's interpreter in Rome. While these traditions are longstanding ones, in reality they are based on very tenuous foundations. 

As I have said above, the structure of Mark's Gospel is the simplest of the three Synoptics. It begins with a short prelude (Ch.1.1-13), which includes the preaching of John the Baptist and the temptation of Jesus in the wilderness. Then follows his ministry in his home region of Galilee (Chs. 1.14-7.23); his ministry in regions outside Galilee (Chs. 7.24-10.52); the Jerusalem ministry (Chs. 11.1-13.37), and, finally, the Passion and Resurrection (Chs. 14.1-16.8). This outline of his life and work is probably somewhat artificial and over-simplified: for instance, as is indicated by the Fourth Gospel, it is almost certain that Jesus visited Jerusalem several times in his life before his final, and fatal, visit. Another feature of Mark, in which he differs markedly from the other Synoptics, is the absence of the Christmas stories and, if one assumes that verses 9-20 of Ch.16. were a later addition, of the details of his appearances after his apparent resurrection. To the sceptic, these are the least credible parts of the Gospel stories. Furthermore, Mark is not greatly concerned with the details of Jesus' teaching, and records few of his sayings, such as the Sermon on the Mount. Mark concentrates on his central message: the manifestation of the crucified Jesus, and his saving function.

Mark's Gospel is a pleasure to translate. Although the quality of his Greek is rough, and his grammar is sometimes faulty, his style is fresh and lively. For anyone brought up in the Christian tradition, translating the Gospels inevitably involves one in meeting up with old friends, by which I mean the sayings and parables of Jesus. However, such is one's attachment to the language of the Authorised Version that it is often very difficult to part company with its overpowering phraseology. For instance, in the interests of modernity, I have rendered "Suffer the little children to come unto me," in the Authorised version as "Allow the little children to come to me," but there is no doubt as to which of these two wordings I personally prefer. 

As many will be aware, Mark's Gospel, in company with the other Gospels, and much of the New Testament, contains allusions to the Old Testament (OT), and indeed the extent to which Jesus actually fulfilled OT prophecies and how far his history was rewritten in order to meet expectations of the Messiah is a constant source of argument between believers and sceptics. In the translation below I have put into italics verses where there is a clear allusion to a passage from the OT and have then indicated in brackets what that passage is; where the allusion involves an actual quotation I have also put that into bold type.

Finally, I should draw the reader's attention to the two 'Endings' which I have appended to this translation. Although the 'Longer Ending,' Ch. 16. vv. 9-20, is included in the canonically accepted body of inspired scripture, and hence is included in the Authorised Version, these verses are written in a different style, almost certainly by a different writer, and most modern editions of the Bible now exclude them. They were probably added by a Christian editor who felt that the ending at v. 8 was somewhat abrupt and gave insufficient information about the resurrection of Jesus. The 'Shorter Ending' addresses the problem of the abrupt ending in a different way by emphasising the need to proclaim the Gospel to all nations, something which is rarely emphasised in the Synoptics, and, when it is, is usually the result of subsequent interpolation. 

I.  THE PRELUDE TO THE PUBLIC MINISTRY OF JESUS (Ch. 1.1-13).

CHAPTER 1.

The proclamation of John the Baptist (vv. 1-8).

1) The beginning of the Gospel (i.e. the Good News) of Jesus Christ. 2) As it has been written in (the book of) the prophet Isaiah, "Behold, I am sending forth my messenger before your face, who will prepare your way (vid. Exodus 23.20; Malachi 3.1) 3) The voice of (one) crying in the wilderness: 'Make ready the way of the Lord! Make his paths straight!' " (vid. Isaiah 40.3) 4) John the Baptiser was in the wilderness, preaching the the baptism of repentance for the remission of sins. 5) And all the country of Judea and all the people of Jerusalem went out to him, and were baptised by him in the River Jordan, confessing their sins. 6) Now John was clothed with camel's hair, and with a leather girdle around his loins, and he was eating locusts and wild honey.  7) And he preached, saying, "After me there comes one (who is) stronger than I, (compared) with whom I am not fit to stoop down and untie the laces of his sandals; 8) I baptised you with water, but he will baptise you with the holy spirit."

The baptism of Jesus (vv. 9-11).

9) Now it happened in those days that Jesus came from Nazareth of Galilee, and was baptised by John in the Jordan. 10) And, immediately, on coming up out of the water, he saw the heavens parting and the spirit descending on him like a dove; 11) and a voice came down from the heavens, (saying) "You are my beloved son, (and) in you I am well pleased."

Jesus is tempted in the wilderness (vv. 12-13).

12) And immediately the spirit drove him into the wilderness. 13) And he was in the wilderness for forty days, being tempted by Satan, and he was with the wild beasts, and the angels ministered unto him.

II.   JESUS' GALILEAN MINISTRY (Ch. 1.14 - 7.23).

Jesus begins preaching in Galilee (vv. 14-15).

14) Now, after the arrest of John, Jesus came into Galilee, preaching the good news of God, 15) and saying, "The appointed time has been fulfilled, and the kingdom of God is at hand! Repent and believe in the good news."

The first four disciples are called (vv. 16-20).

16) While passing along by the Sea of Galilee, he saw Simon and Andrew, the brother of Simon, casting their nets around in the sea, for they were fishermen. 17) Then Jesus said to them, "Come, follow after me, and I shall make you become fishers of men." 18) And, at once, they gave up their nets and followed him. 19) Then, going on a little further, he saw James, the son of Zebedee, and John, his brother, while they were in their boat, mending the nets, 20) and, immediately, he called them. And leaving their father Zebedee in the boat with the hired men, they went after him.

Jesus teaches in Capernaum, and expels an unclean spirit (vv. 21-28).

21) And they went into Capernaum. And, on the Sabbath, he immediately entered the synagogue and began to preach. 22) And they were astounded at his teaching, for he was teaching them as (one) having authority and not like the scribes. 23) And, at that time, there was in their synagogue a man with an unclean spirit, and he cried out, 24) saying, "What (have) we (to do) with you, Jesus, (you) Nazarene? Have you come to destroy us? I know you who you are, the Holy (One) of God!" 25) But Jesus rebuked him, saying, "Be quiet, and come out of him!" 26) And the unclean spirit, after convulsing him and crying out with a loud voice, came out of him. 27) And they were all amazed, so that they began debating among themselves, saying, "What is this? (It is) a new teaching: (for) with authority he even commands the unclean spirits and they obey him." 28) And his reputation at once spread everywhere into all the region around Galilee.

The cure of Simon's mother-in-law (vv. 29-31).

29) And, immediately, they went out of the synagogue, and, together with James and John, they came to the house of Simon and Andrew. 30) Now, Simon's mother-in-law was lying sick with a fever, and at once they told him about her. 31) And coming to (her), and, taking (her) by the hand, he raised her up; and the fever left her, and she began to minister unto them.

Jesus heals many in Capernaum (vv. 32-34).

32) When evening had come and the sun had set, they brought to him all who were sick and those (who were) possessed by demons; 33) and the whole city was gathered together at the door. 34) And he healed many who were sick with various diseases and cast out many demons, but he would not permit the demons to speak, because they knew he was the Christ.

Jesus prays in a lonely place, and then travels through Galilee, preaching and expelling demons (vv. 35-39).

35) Then, early in the morning, while it was (still) very dark, he arose and went out, and he departed to a lonely place, and there he prayed. 36) But Simon and those (who were) with him, followed him closely, 37) and they found him and told him: "Everyone is looking for you." 38) Then he said to them, "Let us go elsewhere, into the market-towns, in order that I may preach there also, for (it was) for this (reason that) I went out." 39) And he went throughout the whole of Galilee, preaching in their synagogues and expelling demons.

A leper is cured by Jesus (vv. 40-45).

40) There also came to him a leper, entreating him and saying to him on bended knee, "If you want to, you can make me clean. 41) Then, full of compassion, he stretched out his hand and touched (him), and said to him, "I do want to. Be made clean!" 42) And, immediately, the leprosy left him and he was cleansed. 43) And, after giving him strict orders, he sent him away at once, 44) and said to him, "See that you say nothing to anyone, but go, show yourself to the priest, and offer for your cleansing (the things) which Moses prescribed as a testimony to them." 45) But he went out and began to proclaim the story many times and to spread (it) abroad, so that he could no longer enter a city openly, but remained outside in lonely places; and they came to him from everywhere.

CHAPTER 2.  

The healing of a paralytic (vv. 1-12).

1) Now, when, after some days, he entered Capernaum again, it was heard that he was in a house; 2) and many were gathered together, so that there was no more room, not even in the (area) near the door, and he began to speak the word to them. 3) And (people) came, bringing to him a paralytic carried by four (men). 4) But, being unable to bring him right up to Jesus on account of the crowd, they removed the roof (above) where he was, and, having torn out (an opening), they lowered the mattress on which the paralytic was lying. 5) And, when Jesus saw their faith, he said to the paralytic, "Child, your sins are forgiven." 6) Now there were certain of the scribes sitting there and considering in their minds, 7) "Why does this (man) speak like that? He is blaspheming. Who can forgive sins but God alone?" 8) But Jesus, as soon as having realised that they were reasoning among themselves in this way, said to them, "Why are you reasoning these (things) in your minds? Which is easier, to say to the paralytic, 'Your sins are forgiven,' or to say, 'Arise and take up your bed and walk'? But in order that you may know that the Son of man has authority on earth to forgive sins," he said to the paralytic, "I say to you, 'Arise and take up your bed, and go to your house.' " 12) Then, he arose, and immediately took up his bed and went out in front of all (of them), so that they were all amazed, and they glorified God, saying, "We never saw such a thing as this."

The calling of Levi (vv. 13-14).

13) And he went out again beside the sea; and all the crowd kept coming to him, and he taught them. 14) And, as he passed by, he saw Levi, the (son) of Alphaeus, sitting at the custom-house, and he said to him, "Follow me." And he arose and followed him.

Eating with sinners (vv. 15-17).

15) And it happened that he was reclining (at table) in his house, and many publicans (i.e. tax-collectors) and sinners sat down with Jesus and his disciples, for there were many (of them) and they began to follow him. 16) But the scribes of the Pharisees, when they saw that he was eating with sinners and publicans, said to his disciples, "Is he (really) eating with these publicans and sinners?" 17) When Jesus heard (this), he said to them, "Those who are healthy have no need for a doctor, but those who are sick (do); I came not to call the righteous but sinners (to repentance)."

A question about fasting (vv. 18-22).

18) Now, John's disciples and the Pharisees were fasting. So, they came and said to him, "Why are John's disciples and the disciples of the Pharisees fasting, but your disciples do not fast?" 19) Jesus said to them, "The groomsmen cannot fast, while the bridegroom is with them (can they)? As long as they have the bridegroom with them they cannot fast; 20) but the time will come when the bridegroom is taken away from them, and then, on that day, they will fast. 21) No one sews a patch of unshrunk cloth on to an old garment; otherwise, the patch takes (the strength) from it, the new (cloth) from the old, and the tear becomes worse. 22) No one puts new wine into old skins; otherwise, the wine will burst the skins; but (people put) new wine into fresh skins."

Plucking corn on the Sabbath (vv. 23-28).

23) Now it happened that he was going through the corn fields on the Sabbath (day), and his disciples started plucking the ears of corn as they made their way. 24) And the Pharisees said to him, "Why are they doing what is not lawful on the Sabbath?" 25) And he said to them, "Have you never read what David did when he had need and was hungry, he and his followers? 26) How he entered into the house of God, when Abiathar (was) high priest, and ate the bread of the presentation, which it is not lawful (for anybody) except the priests to eat, and he also gave (it) to those who were with him?" And he went on to say to them, "The Sabbath was made for man, not man for the Sabbath. Therefore, the Son of man is Lord, even of the Sabbath." 

CHAPTER 3. 


The healing of the man with a withered hand (vv. 1-6).

1) And he entered into the synagogue again, and there there was a man with a withered hand; 2) and they were watching him closely, (to see) whether he would heal him on the Sabbath, in order that they might accuse him. 3) Then, he said to the man with the withered hand, "Arise and (come) into our midst. 4) And he said to them, "Is it lawful on the Sabbath to do good or to do harm, to save a life or to end (one)?" They, however, were silent. 5) And, after looking around at them with indignation, as he was aggrieved at the hardening of their hearts, he said to the man, "Stretch out your hand;" then, he stretched (it) out, and his hand was restored (to health). 6) Then, the Pharisees went out, and, immediately, hatched a plot with the Herodians to destroy him.

The great multitude on the shore (vv. 7-12).

7) But Jesus, with his disciples, withdrew to the sea; and a great multitude from Galilee and from Judea followed (him), 8) even from Jerusalem, and from Idumea, and from across the Jordan, and around Tyre and Sidon. A great multitude, hearing the many things which he was doing, came to him. 9) And he told his disciples that a little boat should stand ready in his service, because of the crowd, in order that they might not press upon him; 10) for he had cured many (people), with the result that all those who had grievous diseases fell upon him, in order that they might touch him. 11) And the unclean spirits, whenever they beheld him, fell down before him and cried out, saying, "You are the Son of God." 12) And he sternly warned them not to make known (who) he (was).

The appointment of the Twelve Apostles (vv. 13-19).

13) And he went up into a mountain, and summoned to himself (those) whom he wanted, and they went to him. 14) And he appointed twelve (men), whom he also named 'apostles', in order that they might be with him, and in order that he might send them out to preach 15) and to have authority to cast out demons; 16) And (of the group of) twelve (whom) he appointed, he laid the name 'Peter' (i.e. the Rock) upon Simon, 17) and (he appointed) James, the (son) of Zebedee and John, the brother of James, and he gave them the name 'Boanerges', which means 'Sons of Thunder', 18) and (he appointed) Andrew, and Philip, and Bartholomew, and Matthew, and Thomas, and James, the (son) of Alphaeus, and Thaddeus, and Simon the Cananaean (i.e. the Zealot), 19) and Judas Iscariot, who also betrayed him.

Jesus' family are concerned about him (vv. 20-21).

20) And he came into a house; and the crowd gathered again, so that they were not able even to eat bread. 21) But, when his relatives heard about (it), they went out to lay hold of him, for they said that he was out of his mind.

Allegations of the scribes (vv. 22-30).

22) Also, the scribes that came down from Jerusalem said, "He is possessed by Beelzebub, and he is expelling demons by means of the ruler of the demons." 23) So, after calling them to (him), he said to them in parables, "How can Satan cast out Satan? 24) If a kingdom is divided against itself, that kingdom cannot stand; 25) and, if a house is divided against itself, that house will not be able to stand; 26) so, if Satan has risen up against himself and is divided, he cannot stand, and there is an end (of him). 27) But no one entering into the house of a strong (man) can plunder his property, unless he has bound the strong (man) first, and then he will plunder his house. 28) Assuredly, I say to you that all (things) will be forgiven the sons of men, whatever sins and blasphemies they may have blasphemously committed; 29) but whoever may blaspheme against the Holy Spirit has no forgiveness ever, but is guilty of everlasting sin." 30) (This was) because they were saying ,"He has an unclean spirit."

The true kinsmen of Jesus (vv. 31-35).

31) Now, his mother and his brothers came, and, as they were standing outside, they sent (a message) to him, calling him. 32) And a crowd (of people) were sitting around him, and they said to him, "Behold, your mother and your brothers are outside looking for you!" 33) But, in answer, he said to them, "Who are my mother and my brothers?" And, looking around at those (who were) sitting in a circle around him, he said, "Behold, my mother and my brothers; 35) (for) whoever does the will of God, this (person) is my brother and sister and mother!"

CHAPTER 4.

The parable of the sower (vv. 1-9).

1) And again he started to teach beside the sea. And a very great crowd was gathered unto him, so that he got into a boat on the sea, and sat down (in it), and all the crowd were on the land by the sea. 2) And he taught (them) many (things) in parables, and told them in his teaching, 3) "Listen. Behold, the sower went forth to sow. 4) And it happened in (the course of) the sowing that some (seed) fell beside the road, and the birds came and devoured it. 5) And some fell on stony ground, where there was not much earth, and immediately it sprang up, because it had no depth of soil; 6) and, when the sun rose, it was scorched, and, because it had no root, it withered away. 7) And some fell into the thorns, and the thorns came up and choked it, and it yielded no fruit. 8) But other (seeds) fell into the fine soil and yielded fruit which grew up and increased, and they bore (fruit) thirtyfold and sixtyfold and a hundredfold. 9) And he added, "(He) who has ears to hear, let him hear!"

Why Jesus spoke in parables (vv. 10-12).

10) Now, when he was alone, those (who were) around him together with the twelve began to ask him about the parables. 11) Then, he said to them, "To you has been given the mystery of the kingdom of God; but to those (who are) outside all things are done in parables, 12) so that Seeing they may see but not perceive, and hearing they may hear but not understand, lest at any time they should turn back and (their sins) should be forgiven them (cf. Isaiah 6.9-10)."

The parable of the sower explained (vv. 13-20).

13) And he said to them, "You do not know this parable, so how will you understand all the (other) parables? 14) The sower sows the word. 15) These are the ones beside the road where the word is sown, but, as soon as they have heard (it), Satan comes and takes away the word which has been sown in them. 16) And likewise these are the ones sown on the stony ground, who, as soon as they have heard the word, receive it with joy; yet they have no root in themselves, but endure only for a while, (and) then, when oppression or persecution arises on account of the word, they are made to stumble at once. 18) And others there are, who are sown among the thorns: these are the ones who have heard the word, 19) but the cares of this world and the snare of riches and the desire for other things enter in and choke the word, and it becomes unfruitful. 20) Then, there are those who were sown on the good ground, such as hear the word and welcome (it), and they bear fruit thirtyfold and sixtyfold and a hundredfold."

The light under a bushel (vv. 21-23).

And he went on to say to them, "A lamp is not brought to be placed under a bushel (i.e. a measuring basket) or under the bed, (is it)? but in order to be put on a lamp-stand, (is it) not? 22) For there is no(thing) hidden except in order that it be exposed, nor has (anything) become carefully concealed but that it should come to light. 23) If anyone has ears to hear, let him hear!"

The measure you use (vv. 24-25).

24) And he said to them, "Take heed of what you hear. With what measure you measure, it will be measured unto you, and (more) will be added to you. 25) For (he) who has, (more) shall be given to him; and (he) who has not, even (that) which he has will be taken away from him.

The parable of the seed growing by itself (vv. 26-29).

26) And he said, "The kingdom of God is just as when a man casts seed on the ground, 27) and he sleeps and gets up night and day, and the seed should sprout and grow tall, how he does not know. 28) The earth bears fruit by itself, first the blade of grass, then the ear of corn, then the full grain in the ear. 29) But, as soon as the fruit permits (it), he brings out the sickle, because the harvest-time has come."

The parable of the mustard seed (vv. 30-32).

30) And he went on to say, "In what way are we to liken the kingdom of God, or with what parable shall we illustrate it? 31) (It's) like a grain of mustard, which at the time when it was sown in the ground was the smallest of all the seeds which (are) upon the earth - 32) but, when it has been sown, it grows up and becomes greater than all the (other) herbs, and produces great branches so that all the birds of the air can find lodging under its shadow.

The use of parables (vv. 33-34).

33) So, with many such parables he spoke the word to them, inasmuch as they could hear (it); 34) apart from parables he did not speak to them, but privately to his own disciples he explained everything.

The calming of the storm (vv. 35-41). 


35) And on that day, when evening had come, he said to them, "Let us go over to the other side." 36) And leaving the crowd behind, they took him with them just as he was in the boat, and there were other boats with him. 37) And there arose a great storm of wind, and the waves kept dashing into the boat, so that the boat was already swamped. 38) And he himself was in the stern, sleeping on a pillow; and they woke him and said to him, "Teacher, don't you care that we are about to perish? 39) Then, he arose and rebuked the wind and said to the sea, "Hush! Be quiet!" And the wind abated and there was a great calm. 40) And he said to them, "Why are you afraid? Don't you yet have any faith?" 41) But they felt a great fear, and said to one another, "Who then is this, that even the wind and the sea obey him?"

CHAPTER 5.

Jesus meets the Gerasene demoniac (vv. 1-10).

1) And they came to the other side of the sea into the country of the Gerasenes. 2) And, as soon as he got out of the boat, a man with an unclean spirit (coming) from the memorial tombs met him. 3) He had his dwelling-place among the tombs, and up until that time no one had been able to bind him, even with a chain, 4) because he had often been bound with fetters and chains, but the chains had been torn asunder and the fetters had been smashed by him, and no one had the strength to subdue him; 5) and all night and (all) day he was among the tombs and in the mountains, crying out and cutting himself with stones. 6) And seeing Jesus from afar, he ran and bowed down to him, 7) and, crying out with a loud voice, he said, "What (have) I (to do) with you, Jesus, Son of the Most High God? I adjure you by God that you do not torment me." 8) For he had been telling it, "Come out of the man, you unclean spirit." 9) And he asked him, "What (is) your name?" And he said to him, "My name (is) Legion, because we are many;" 10) And he entreated him many times not to send them out of the country.

The healing of the Gerasene demoniac; the unclean spirits enter a herd of swine (vv. 11-17).

11) Now, a great herd of swine was there feeding on the mountainside; 12) and they entreated him, saying, "Send us to the swine in order that we may enter into them." 13) And he gave them permission. Then, the unclean spirits came out and entered into the swine, and the herd rushed over the precipice into the sea, about two thousand (of them), and they were drowned in the sea. 14) Then, those who were tending them fled, and reported (it) in the city and in the countryside; and (people) came to see what it was that had happened. 15) So, they came to Jesus, and beheld the (man) who was possessed by demons sitting clothed and being of sound mind, he who had had the legion, and they were afraid. 16) And those who had seen (it) described to them how it had happened to the (man) who was possessed by demons, and about the swine. 17) And they started to entreat him to depart from their district.

Jesus' fame spreads across the Decapolis (vv. 18-20).

18) Now, as he was getting into the boat, the (man) who had been possessed by demons begged him that he might be with him. 19) He did not allow him (to do that), but said to him, "Go to your home (and) to your relatives and tell them all the things which the Lord has done for you, and the mercy he showed you." 20) And he departed and began to proclaim in the Decapolis all the things which Jesus had done for him, and everyone marvelled.

Jaïrus' daughter (vv. 21-24).

21) Now, after Jesus had crossed back again in the boat to the other side, a great crowd came together around him, and he was beside the sea. 22) Then, one of the presidents of the synagogue, Jaïrus by name, came and, seeing him, fell at his feet, 23) and entreated him many times, saying, "My little daughter is on the point of death. Would you please come and lay your hands upon her, so that she may be saved and live." 24) So, he went with him. And a great crowd was following him and together were pressing upon him.

Cure of the woman with a haemorrhage (vv. 25-34).

25) Now, there was a certain woman who had been subject to a flow of blood (i.e. a haemorrhage) for twelve years, 26) and who had suffered many things at the hands of many physicians and had spent all her resources and had not benefited in any way, but rather had got into a worse (state). 27) When she heard the (reports) about Jesus, she came right up behind (him) in the crowd and touched his cloak; 28) for she said, "If I can just touch his clothes, I shall be restored to health. 29) And at once the flow of her blood was dried up, and she sensed in her body that she was healed of her affliction. 30) And, immediately, Jesus, perceiving in himself that the power had gone out of him, turned about in the crowd and said, "Who touched my clothing?" 31) And his disciples said to him, "You see the crowd pressing in upon you, and (still) you say, "Who touched me?" 32) And he was looking around to see the (woman) who had done this. 33) But the woman, frightened and trembling, (but) knowing what had happened to her, came and fell down before him and told him the complete truth. 34) And he said to her, "Daughter, your faith has made you whole; go in peace, and be cured of your disease."

Jaïrus' daughter raised to life (vv. 35-43). 

35) While he was still speaking, (some men) came from the synagogue president's house, saying, "Your daughter is dead; why bother the teacher any longer?" 36) But Jesus, overhearing the message being spoken, said to the president of the synagogue, "Fear not, only have faith!" 37) And he allowed no one to follow along with him except Peter and James and John, the brother of James. 38) So, they came to the synagogue president's house, and he beheld the noisy confusion and (people) weeping and wailing greatly, 39) and, when he had gone in, he said to them, "Why are you making such a commotion and weeping? The child is not dead but is sleeping." 40) And they began to laugh scornfully at him. But he, having expelled (them) all, took along the child's father and mother  and his companions, and went in to where the child was; 41) Then, taking the hand of the child, he said to her, "Talitha cumi," which, when translated, means, "Young lady, to you I say 'Get up!' " 42) And at once the little girl arose and began to walk up and down, for she was twelve years (old). And immediately they were beside themselves with great ecstasy. 43) And he enjoined them strictly that no one should know of this, and he told (them) that (something) should be given to her to eat.

CHAPTER 6.

The rejection of Jesus at Nazareth (vv. 1-6).

1) And he went out from there and came into his native country, and his disciples followed him. 2) When the Sabbath had come, he began to teach in the synagogue, and many of those hearing (him) were amazed, saying, "From where did this (man) get these (ideas), and why has this wisdom and such powerful works come about through his hands? 3) Isn't this the carpenter, the son of Mary and brother of James and Joses and Judas and Simon, and his sisters are here with us, are they not? And they took offence at him. 4) And Jesus said to them, "A prophet is not without honour, except in his own country and among his own relatives and in his own house. 5) And he could not do any powerful work there, except that he laid his hands on a few sick (people) and cured (them); 6) and he marvelled at their lack of faith.

And he went about the villages in a circle teaching.

The mission of the Twelve (vv. 7-13).

7) And he summoned the Twelve, and began to send them out two by two, and he gave them authority over the unclean spirits, 8) and he instructed them to carry nothing on the journey except a staff only, no bread, no knapsack, no copper in their belts, 9) but to put on sandals, and not to wear two tunics. 10) He also said to them, "Wherever you enter into a home, stay there until you depart from that place. 11) And whatever place does not receive you or hear you, when you depart from there, shake off the dirt (that is) under your feet as a testimony against them." 12) And they went out and preached in order that (people) might repent, 13) and they expelled many demons and anointed with oil many who were sick , and healed (them).

Herod and Jesus (vv. 14-16).

14) Now, King Herod heard about (him), for his name had become well-known, and (people) were saying, "John the Baptiser has been raised from the dead, and for this (reason) these powers are at work in him;" 15) others were saying, "It is Elijah;" still others were saying that it was a prophet, like one of the prophets. 16) But, when Herod heard (it), he said, "The John whom I beheaded, he has been raised up."

The arrest of John the Baptist (vv. 17-20).

17) For Herod himself had sent out (men) to arrest John, and had bound him in prison, for the sake of Herodias, his brother Philip's wife, because he had married her. 18) For John had said to Herod, "It is not lawful for you to have your brother's wife." 19) And Herodias was nursing a grudge against him, and was wanting to kill him, but could not (do so). 20) For Herod was afraid of John, knowing him (to be) a righteous and a holy man, and was keeping him safe; and, after hearing him, he was greatly at a loss, but continued to hear him gladly.

John the Baptist is beheaded (vv. 21-29).

21) But a convenient day came along, when Herod made a dinner on his birthday for his top-ranking men and his military commanders and the chief men of Galilee, 22) and, when the daughter of Herodias (i.e. Salome) came in there and danced, she gave pleasure to Herod and those reclining with (him). And the king said to the young lady, "Ask me for whatever you wish, and I will give (it) to you; 23) and he swore to her, "Whatever you might ask me for, I will give (it) to you, even up to half of my kingdom." 24) Then, she went out and said to her mother, "What shall I ask for?" And she said, "The head of John the Baptiser." 25) And she went in immediately to the king in haste and made her request, saying, "I want you to give me right away the head of John the Baptist on a platter." 26) Although he was deeply grieved, the king did not wish to refuse her, on account of his oaths and those reclining (at his table); 27) so, the king immediately dispatched an executioner and commanded (him) to bring his head. And he went off and beheaded him in the prison, 28) and brought his head on a platter and gave it to the girl, and the girl gave it to her mother. 29) And, when his disciples heard (this), they came and took up his body and laid it in a tomb.

Jesus sends the apostles to a deserted place to rest (vv. 30-34).

30) And the apostles came to Jesus together, and reported to him everything that they had done and that they had taught. 31) And he said to them, "You yourselves go by yourselves to some deserted spot and rest up for a while." For there were many coming and going, and they did not have the opportunity to eat. 32) Then, they went off in the boat by themselves to a deserted spot. 33) But (people) saw them going and many got to know (about it), and ran there on foot from every city and got ahead of them. 34) And, when he got out, he saw a great crowd (of people), and he was moved with compassion for them because they were like sheep that did not have a shepherd, and he began to teach them many (things). 

The feeding of the five thousand (vv. 35-44).

35) And, when the hour was already growing late, his disciples came to him and said, "This place is isolated, and the hour (is) already late; 36) Send them away, in order that they may go off into the neighbouring countryside and villages and buy themselves something to eat." 37) But he said to them in answer, "You give them (something) to eat." And they said to him, "Shall we go and buy loaves (worth) two hundred denarii and give them (something) to eat?" 38) He said to them, "How many loaves do you have? Go (and) see!" And, when they knew, they said, "Five, and two fishes." 39) And he instructed them that they should all sit down in groups on the green grass. 40) And they sat down in groups of a hundred and of fifty. 41) Then, he took the five loaves and the two fishes, and, looking up to heaven, he blessed, and then broke, the loaves, and gave (them) to his disciples to set before them, and he divided the two fishes among (them) all. 42) And they all ate and were satisfied. 43) And they took up fragments that filled twelve baskets aside from the fishes. 44) And those who ate the loaves were five thousand.

Walking on the water (vv. 45-52).

45) And he compelled his disciples to board the boat at once and go on ahead to the other side near Bethsaida, while he himself dismissed the crowd. 46) And, after he had taken leave of them, he went up into the mountain to pray. 47) And, after evening had come, the boat was in the midst of the sea, and he (was) alone on the land. 48) And, seeing them hard-pressed in their rowing, for the wind was (blowing) against them, about the fourth watch of the night he came to them walking on the sea; and he was ready to go past them. 49) But they, when they saw him walking on the sea, thought that it was a ghost and cried out, 50) for they all saw him and were troubled. But he immediately spoke with them, and said to them, "Take courage, it is I, do not be afraid!" 51) And he got into the boat with them, and the wind abated. And they were very much amazed among themselves, 52) for they had not understood (the meaning) of the loaves, but their minds were closed.

The healing of the sick at Gennesaret (vv. 53-56).

53) And having got across to the land, they came into Gennesaret and came to anchor nearby. 54) And, when they got out of the boat, (people) recognised him at once, 55) and ran around that whole region, and began to carry about those who were sick on their mattresses to where they heard that he was. 56) And wherever he went into villages or into cities or into the countryside, they would lay the sick in the market places, and would entreat him that they might touch the hem of his garment; and whoever touched him was healed.

CHAPTER 7.

The traditions of the Elders exposed (vv. 1-13).

1) Now, the Pharisees and some of the scribes, having come from Jerusalem, gathered around him, 2) and saw that some of his disciples were eating their bread with defiled hands, that is unwashed (ones). -- 3) for the Pharisees and all the Jews do not eat, unless they wash their hands up to their elbows, holding fast to the tradition of the Elders, 4) and, (when returning) from the market-place, they do not eat unless they have cleansed themselves, and there are many other (observances) which they have had handed down (to them) to keep, (such as) the washing of cups, and pitchers, and copper vessels. -- 5) And the Pharisees inquired of him, "Why do your disciples not conduct themselves in accordance with the tradition of the Elders, but eat their bread with unclean hands." 6) But he said to them, "Well did Isaiah prophesy about you hypocrites, when he wrote, 'This people honours me with their lips, but their heart is far removed from me; 7) and they worship me to no avail, because they teach (as) doctrines the commandments of men.' (vid. Isaiah 29) 13) 8) (For) setting aside the commandment of God, you hold fast to the tradition of men." 9) Then, he went on to say to them, "Full well do you reject the commandment of God, in order to observe your tradition; 10) for Moses said, 'Honour your father and your mother,' (vid. Exodus 20.12; Deuteronomy 5.16) and 'Let him who reviles his father or his mother be put to death;' (vid. Exodus 21.16) 11) but you say, 'If a man says to his father or his mother, "Whatever benefit you may get from me (is) Corban, that is a Gift (dedicated to God)," '12) (and then) you no longer allow him to do anything for his father or his mother, 13) (thus) invalidating the word of God by your tradition which you handed down; and many such (things) closely resembling (this) you do."

Defilement comes from the heart (vv. 14-23).

14) Then, calling the crowd to (him) again, he said to them, "Listen to me and understand! 15) There is nothing from outside of a man, which, if it passes into him, can defile him; but the things which proceed out of a man are the things which defile a man." 16) --

17) Now, when he had entered a house away from the crowd, his disciples asked him about the parable. 18) So he said to them, "Are you also without perception like (them)? Aren't you aware that nothing that passes into a man from outside can defile him, 19) because it does not go into  his heart, but into his belly, and then it passes out into the latrine, (thus) making all foods clean?" 20) However, he said, "That which comes out of a man, that (is what) defiles a man; 21) for from within, out of the minds of men, evil thoughts proceed: fornications, thefts, murders, 22) adulteries, covetings, wicked acts, deceit, wantonness, an evil eye, blasphemies, pride (and) folly; 23) all these evil things come from within, and (they are the things which) defile a man."

III.  JESUS' JOURNEYS OUTSIDE GALILEE (Ch. 7.24 - 10.52).

The faith of the Syro-Phoenician woman (vv. 24-30).

24) From there he arose and went into the territories of Tyre and Sidon. And he entered a house, and did not want anyone to know, yet he could not escape notice; 25) but, as soon as a woman whose little daughter had an unclean spirit heard about him, she came and fell down at his feet; 26) the woman was Greek, a Syro-Phoenician by birth; and she begged him to expel the demon from her daughter. 27) But he said to her, "First let the children be satisfied, for it is not right to take the children's bread and throw (it) to the dogs." 28) But she answered and said to him, "Yes, Lord, yet even the dogs under the table eat from the little children's crumbs." 29) Then, he said to her, "Because of this saying (of yours), go your way! The demon has gone out of your daughter." 30) And she went away to her house and found the little child lying on her bed, and the demon gone.

The healing of the deaf man (vv. 31-37).

31) And again he departed from the territories of Tyre and came through Sidon to the Sea of Galilee through the midst of the regions of Decapolis. 32) And they brought him (a man who was) deaf and had a speech impediment, and they begged him to lay his fingers on him. 33) And, taking him away from the crowd privately, he thrust his fingers into his ears, and, after spitting, he touched his tongue, 34) and, looking up to heaven, he sighed deeply, and said to him, "Ephphatha!" that is, "Be opened!" 35) And his hearing powers were opened, and the impediment of his tongue was loosened, and he spoke normally. 36) Then, he gave them orders to tell no one; but the more he commanded them, so much the more widely they proclaimed (it). 37) Now, they were astonished beyond all measure, saying, "He has done all (things) well; he even makes the deaf hear and the dumb speak."

CHAPTER 8.

The feeding of the four thousand (vv. 1-9).

1) In those days, when there was again a large crowd and they had nothing to eat, he summoned the disciples and said to them, "I am feeling compassion for the crowd, because they have already remained near me for three days and have nothing to eat; and, if I should send them off to their home, they will pass out on the way; and some of them have come from afar." 4) And his disciples answered him, "How can anyone feed these (people) with bread here in such a deserted spot?" 5) Then, he asked them, "How many loaves do you have?" And they said, "Seven." 6) Then, he commanded he crowd to sit down on the ground; and, taking the seven loaves, he gave thanks, and broke (them) and gave (them) to his disciples to serve, and they served (them) to the crowd. 7) And they had a few small fishes also; and he blessed them, and told (them) to serve these too. 8) So, they ate and were filled, and they took up seven large baskets of fragments that were left over. 9) And there were around four thousand (people). Then, he sent them away.

The Pharisees demand a sign (vv. 10-13).

10) Immediately, he boarded the boat with his disciples, and came to the region of Dalmanutha. 11) Then, the Pharisees came out and began to dispute with him, seeking from him a sign from heaven and putting him to the test. 12) So, sighing deeply in his spirit, he said, "Why does this generation seek a sign? Most assuredly I say, no sign shall be given to this generation." 13) Then, he left them, and embarking once more, he went off to the other side.

The leaven of the Pharisees and of Herod (vv. 14-21).

14) And they forgot to take any bread, and they had no(thing) with them in the boat except one loaf. 15) And he gave them express orders, saying, "Keep your eyes open, (and) look for the leaven (i.e. yeast) of the Pharisees and the leaven of Herod." 16) And they were arguing with one another, because they had no bread. 17) Noting (this), he said to them, "Why are you arguing because you have no bread? Do you not yet perceive, or understand? Do you (still) have closed minds? 18) Though you have eyes, you do not see, (do you)? Though you have ears, you do not hear, (do you)? And don't you remember, 19) when I broke the five loaves for the five thousand (men), how many baskets full of fragments you took up?" They told him, "Twelve." 20) "When (I broke) seven (loaves) for the four thousand (men), how many hampers full of fragments did you take up?" And they told him, "Seven." 21) And he said to them, "You still don't understand, (do you)?"

The healing of a blind man at Bethsaida (vv. 22-26).

22) Now they came to Bethsaida, and they brought him a blind (man) and begged him to touch him. 23) And they took him by the hand and brought him out of the village, and, spitting upon his eyes, he laid his hands upon him and asked him, "Do you see anything?" And he looked up and said, "I see men, for I see (them), like trees, walking about." 25) Then again he laid his hands on his eyes, and he saw clearly, and he was restored and was able to see everything distinctly. 26) Then, he sent him off to his home, saying, "Don't go into the village!"

Peter's profession of faith (vv. 27-30). 

27) Now, Jesus and his disciples went out into the villages of Caesarea Philippi; and on the way he began to ask his disciples, saying to them, "Whom do men say that I am?" 28) Then, they told him, saying, "John the Baptist, and others Elijah, and still others one of the prophets." 29) So, he asked them, "But whom do you say that I am?" In reply, Peter said to him, "You are the Christ." 30) Then, he warned them not to tell anyone about him.

Jesus' death foretold (vv. 31-33).

31) And he began to teach them that the Son of man must undergo much suffering, and be rejected by the elders and the chief priests and the scribes, and be killed, and rise again after three days. 32) He spoke the message openly. And Peter took him aside and began to rebuke him. 33) But he, turning around and seeing his disciples, rebuked Peter and said, "Get behind me, Satan, for you have in mind not the things of God but the things of men."

The cost of true discipleship (vv. 34-38, Ch. 9. v.1).

34) And he summoned the crowd together with his disciples, and said to them, "If anyone wishes to come after me, let him deny himself and take up his cross and follow me. 35) For whoever wants to save his life will lose it, and whoever will lose his life for my sake and (for the sake) of the Gospel will save it. 36) For what does it benefit a man to gain the whole world, and forfeit his soul? 37) For what (thing) will a man give in exchange for his soul? 38) For whoever should be ashamed of me and my words in this adulterous and sinful generation, the Son of man will also be ashamed of him, when he comes with the holy angels in the glory of his Father."

CHAPTER 9.

1) And he went on to say to them, "Truly I tell you that there are some of those standing here who will not taste death at all until they see the kingdom of God having come in power."

The Transfiguration of Jesus (vv. 2-8).

2) And after six days, Jesus took along (with him) Peter and James and John, and he brought them on to a high mountain privately by themselves. And he was transfigured in front of them, 3) and his clothing became glistening white, exceedingly so, such as no launderer on earth could whiten (them). 4) Then, Moses and Elijah appeared to them, and they were talking with Jesus. 5) And, in answer, Peter said to Jesus, "Rabbi, it is good for us to be here; so let us make three tents, one for you, one for Moses, and one for Elijah." 6) In fact, he did not know how he should reply, for they had become afraid. 7) And a cloud came, casting its shadow upon them, and a voice came out of the cloud, (saying), "This is my beloved son, listen to him!" 8) Then, suddenly, when they looked around, they saw no one with them any longer, except Jesus only.

The question of Elijah (vv. 9-13).

9) And, as they were coming down from the mountain, he gave them strict orders that they should tell no one what (things) they had seen, until after the Son of man had risen from the dead. 10) They kept this instruction, but debated among themselves what the rising from the dead should mean. 11) And they began to question him, saying, "Why do the scribes say that Elijah must come first?" 12) Then, he said to them, "Indeed, Elijah does come first, and restores everything, but how is it written about the Son of man that he should undergo much suffering and be treated with contempt? 13) But I tell you that Elijah has, in fact, come, and they did to him all that they wanted (to do), according as it is written about him."

The healing of a boy with an unclean spirit (vv. 14-29).

14) Now, when they came to the (other) disciples, they saw a large crowd around them, and scribes arguing with them. 15) But as soon as the whole crowd saw him, they were utterly amazed and ran to (him) and greeted him. 16) And he asked them, "Why are you arguing with them?" 17) Then, one of the crowd answered him, "Teacher, I brought my son to you, as he has a mute spirit; 18) and, whenever it seizes him, it dashes him to the ground, and he foams (at the mouth) and gnashes his teeth, and he becomes paralysed; and I told your disciples to expel it, but they were unable (to do so)." 19) In reply, he said to them, "O faithless generation, how long shall I be with you? How long shall I put up with you? Bring him to me !" 20) And they brought him to him. And, when he saw him, the spirit immediately convulsed him, and, falling on the ground, he rolled around, foaming (at the mouth). 21) And he asked his father, "How long is it that this has been happening to him?" And he said, "From childhood. 22) And many times it has cast him both into fire and into water, in order to destroy him; but, if you can (do) anything, have compassion on us and help us."  23) Then, Jesus said to him, "That (expression), 'If you can,' (why) all (things) are possible to one who believes." 24) Immediately, the father cried out and said, "I believe, help (me) in my unbelief."

25) When Jesus saw that a crowd was running together towards (him), he rebuked the unclean spirit, saying to it, "(You) dumb and deaf spirit, I command you, come out of him and enter into him no more. 26) Then, after crying out and convulsing greatly, it came out of (him), and he became as though (he were) dead, so that most of them said that he had died. 27) But Jesus took hold of his hand and raised him up, and he arose. 28) And, when he had come into the house, the disciples asked him privately, "Why couldn't we have expelled it?" 29) Then, he said to them, "This kind (of spirit) can come out by no means other than through prayer."

Jesus again foretells his death and resurrection (vv. 30-32).

30) They departed from there, and proceeded through Galilee, but he did not want that anyone should know (that); 31) for he was teaching his disciples and saying to them, "The Son of man is to be delivered into the hands of men, and they will kill him, and, when he has been killed, he will rise again after three days." 32) But they did not know the saying, and were afraid to question him.

The disciples argue over who is the greatest (vv. 33-37).

33) And they came to Capernaum. And, when he was in the house, he asked them, "Why were you arguing on the road?" 34) But they kept silent, for they had been arguing among themselves on the way (about) who (was) the greater. 35) So, he sat down and called the Twelve, and said to them, "If any (man) wants to be first, he shall be last of all, and servant of all." 36) Then, he took a little child and set him in the midst of them, and, taking him in his arms, he said to them, 37) "Whoever receives one of these little children in my name, receives me; and whoever receives me, does not receive me, but the (one) who sent me."

Anyone not against us is for us (vv. 38-41).

38) John said to him, "Teacher, we saw someone casting out demons in your name, and we tried to stop him, because he was not accompanying us." 39) But Jesus said, "Do not prevent him, for there is no one who will do  a mighty work in my name who will be quickly able to speak ill of me. 40) For (he) who is not against us is for us.


Generosity shown to Christ's disciples (v. 41).

41) For whoever gives you a cup of water in my name because you are Christ's, most assuredly I tell you that he will by no means lose his reward.

Temptations to sin (vv. 42-48).

42) But whoever will cause one of these little (ones) who believe (in me) to stumble, it would be better for him, if a millstone worked by a donkey were hung around his neck, and he were flung into the sea.

43) And, if your hand should cause you to stumble, cut it off; it is better that you go into life maimed than you go with two hands into Gehenna, into the inextinguishable fire. 44) -- 45) And if your foot causes you to stumble, cut it off; it is better that you go into life lame than that with two feet you are pitched into Gehenna. 46) -- 47) And if your eye causes you to stumble, pluck it out; it is better that you go the kingdom of God one-eyed than that with two eyes you are cast into Gehenna, 48) where 'their maggot shall not die nor shall their fire be quenched.' (vid. Isaiah 66.24)

Have salt in yourselves (vv. 49-50).

49) For everyone will be salted with fire. 50) Salt (is) fine; but, if the salt has become flavourless, how will you season it? Have salt in yourselves, and be at peace with one another.

CHAPTER 10.

Jesus' teaching about marriage and divorce (vv. 1-12).

1) Then, he arose from there and went into the territory of Judea and across the Jordan. 2) Now, Pharisees came to (him), and, in order to test him, asked him whether it was lawful for a man to divorce his wife. 3) And, in answer, he said to them, "What did Moses command you?" 4) And they said, "Moses permitted a certificate of abandonment to be written, and (then) a divorce." (vid. Deuteronomy 24.3) 5) But Jesus said to them, "He wrote you this commandment out of regard for your hardheartedness; 6) but from the beginning of creation he made them male and female (vid. Genesis 1.27); 7) on this account a man will leave his father and mother [and will be joined to his wife], 8) and the two will become one flesh, (vid. Genesis 2.24) so that they are no longer two but one flesh; 9) Therefore, what God has joined together, let no man put asunder!" 10) And (when they were) in the house, the disciples asked him again about this (matter). 11) And he said to them, "Whoever divorces his wife and marries another commits adultery against her, 12) and, if a woman divorces her husband, and marries another, she commits adultery."

Jesus blesses the little children (vv. 13-16).

13) And (people) were bringing him little children, so that he might touch them, but the disciples reprimanded them. 14) Seeing this, Jesus became angry and said to them, "Allow the little children to come to me! Do not stop them, for the kingdom of God belongs to such as these. 15) Truly I say to you, whoever does not welcome the kingdom of God like a little child, will by no means enter it." 16) And he took them in his arms and blessed (them), laying his hands upon them.

The rich young man (vv. 17-22).

17) And, as he was going out into the way, one (man) ran up to him, and, falling on his knees, asked him, "Good Teacher, what shall I do that I may inherit eternal life? 18) Jesus said to him, "Why do you call me good? No one (is) good, save one, (namely) God. 19) You know the commandments: 'Do not murder,' 'Do not commit adultery,' 'Do not steal,' 'Do not bear false witness' (vid. Exodus 20.13-16; Deuteronomy 5.17-20), 'Do not defraud' (vid. Deuteronomy 24.14), 'Honour your father and mother' (vid. Exodus 20.12; Deuteronomy 5.16)." 20) And he said, "Teacher, I have observed all these (things) from my youth." 21) As he looked at him, Jesus felt love for him, and said to him, "One (thing) you lack: go, sell all that you have and give to the poor, and you will have treasure in heaven; then come, follow me!" 22) But he looked shocked at this remark, and went off grieving, for he was in possession of much property.

The danger of riches (vv. 23-31).

23) And, looking around, Jesus said to his disciples, "How difficult it will be for those with money to enter the kingdom of God!" 24) And the disciples were amazed at his words. But, in response, Jesus again said to them, "Children, how hard it is [for those who trust in riches] to enter the kingdom of God! 25) It is easier for a camel to go through the eye of a needle than for a rich (man) to enter the kingdom of God." 26) And they were exceedingly astonished and said to him, "Who, then, can be saved?" 27) Looking straight at them, Jesus said, "With men (it is) impossible, but not with God, for with God all (things are) possible (vid. Job 42.2)." 28) Peter began to say to him, "Look, we have left everything and have followed you." 29) Jesus said, "Truly I tell you, there is no one who has left this house, or brother, or sister. or mother, or father, or children, or fields for my sake and for the sake of the gospel, but he will receive a hundred times more now at this time, houses, and, brothers, and sisters, and mothers, and children, and fields with persecutions, and in the age to come life everlasting. 31) But many (who are) first will be last, and the last first."

Jesus foretells his death for the third time (vv. 32-34).

32) Now, they were on the road going up to Jerusalem, and Jesus was walking ahead of them, and they were astonished, and those who followed (him) were afraid. And again he took the Twelve aside, and began to tell them the things which were going to befall him, (saying), "Behold, we are going up to Jerusalem, and the Son of man will be delivered to the chief priests and the scribes, and they will sentence him to death and then deliver him to the Gentiles, 34) and they will mock him, and spit on him, and scourge him, and put (him) to death, and, after three days, he will be brought back to life."

The sons of Zebedee make their request (vv. 35-40).

35) And James and John, the two sons of Zebedee, came up to him, and said to him, "Teacher, we want you to do for us whatever we shall ask of you." 36) Then, he said to them, "What do you want me to do for you?" 37) And they said to him, "Grant us that we may sit, one at your right (hand), and one at your left (hand), in your glory. 38) But Jesus said to them, "You don't know what you are asking; are you able to drink the cup which I am drinking, or to be baptised (with) the baptism (with) which I am being baptised?" 39) They said to him, "We are able." Then, Jesus said to them, "The cup which I am drinking you will drink, and (with) the baptism (with) which I am being baptised, you will be baptised. 40) But the seats at my right (hand) or at my left, are not for me to give, but (they belong to those) for whom they have been made ready."

The sacrifice of service (vv. 41-45).

41) When the (other) ten disciples heard (about their request), they began to get angry with James and John. 42) But Jesus called them to (him) and said to them, "You know that those who appear to rule the Gentiles lord it over them, and their great (ones) wield authority over them. 43) It is not so among you; but whoever wants to be great among you shall be your servant, 44) and whoever wants to be first among you shall be slave to all; 45) For even the Son of man came not to be served, but to serve, and to give his life (as) a ransom for all."

The healing of blind Bartimaeus (vv. 46-52).

46) And they came to Jericho. But, as he was leaving Jericho, together with his disciples and a considerable crowd, Bartimaeus, the son of Timaeus, a blind beggar, was sitting beside the road. 47) When he heard that it was Jesus the Nazarene, he began to cry out and say, "Jesus, son of David, have mercy on me!" 48) Then, many (people) told him sternly that he should be quiet; but he kept on crying out all the more, "Son of David, have mercy on me!" 49) So Jesus stopped, and said, "Call him!" And they called the blind (man), saying to him, "Take courage, get up, he is calling you!" 50) Then, casting off his cloak, he sprang up and came to Jesus. 51) And, answering him, Jesus said, "What do you want me to do for you?" The blind (man) said to him, "That I may recover my sight." 52) Then, Jesus said to him, "Go your way, your faith has made you well." And immediately he regained his sight, and began to follow him on the road.

IV.  THE JERUSALEM MINISTRY (Ch. 11.1 - 13.37).

CHAPTER 11.

The colt of an ass is discovered (vv. 1-6).

1) Now, when they draw near to Jerusalem, to Bethphage and Bethany at the Mount of Olives, he sends two of his disciples, 2) and says to them, "Go into the village which (is) opposite to you, and, as soon as you enter it you will find a colt tied, on which no man has yet sat; untie it and bring (it to me). 3) And, if anyone should say to you, 'Why are you doing this,' say, 'The Lord has need of it,' and at once he will send it back here." 4) So, they went off and found a colt tied up at a door outside on the street, and they untie it. 5) But some of those standing there said to them, "What are you doing, untying the colt?" 6) Then, they said to them just as Jesus had said; and they let them go.

Jesus' triumphal entry into Jerusalem (vv. 7-11).

7) Then, they bring the colt to Jesus, and throw their garments upon it, and he sat on it. 8) And many (people) spread their garments on the road, and others (were) cutting branches from the fields. 9) And those who went in front and those who were following cried out, "Hosanna! Blessed (is) he who comes in the name of the Lord! (vid. Psalms 118.25-26) Blessed (is) the coming kingdom of our father David! Hosanna (vid. Psalms 118.25) in the highest!" And he entered the temple in Jerusalem; he looked around at everything, and, as the hour was already late, he went out to Bethany with the Twelve.

The barren fig-tree is cursed (vv. 12-14).

12) Then, on the next day, when they had come out from Bethany with the Twelve. Then, on the next day, when they had come out from Bethany, he felt hungry. 13) And, seeing from afar off a fig-tree that had leaves, he went (to see) if he could perhaps find something on it, but, when he came to it, he found nothing except leaves, for it was not the season for figs. 14) So, in response, he said to it, "May no one ever eat fruit from you any longer." And his disciples heard (it).

The expulsion of the money-changers from the Temple (vv. 15-18).

15) Now they came to Jerusalem. Then, having entered the temple, he began to expel those selling and those buying in the temple, and he overturned the tables of the money-changers and the seats of those who sold the doves. 16) And he would not allow anyone to carry a vessel through the temple, 17) and he kept teaching and saying, "Is it not written, 'My house will be called a house of prayer for all the nations' (vid. Isaiah 56.7)? But you have made it a den of robbers (vid. Jeremiah 7.11)." 18) And the chief priests and the scribes heard (it), and began to seek how they might destroy him; for they were afraid of him, for all the crowd was astonished at his teaching.

Lesson from the withered fig-tree (vv. 19-26).

19) And, whenever it was getting late, they would go out of the city. 20) And, as they passed by early in the morning, they saw the fig-tree withered from the roots. 21) And Peter, remembering (it), says to him, "Rabbi, look! the fig-tree that you cursed has withered away." And, in reply, Jesus says to them, "Have faith in God; 23) Truly I say to you that whoever may tell this mountain, 'Be lifted up and thrown into the sea,' and does not doubt in his heart that what he says will happen, he will have (it so). 24) Therefore, I tell you, everything that you pray and ask for, believe that you received them, and you will have (them). 25) And, whenever you stand to pray, forgive whatever you have against anyone, so that your Father, who (is) in heaven, may forgive you your trespasses." 26) --

The authority of Jesus is questioned (vv. 27-33). 

27) And again they come into Jerusalem. And as Jesus is walking about in the temple, the chief priests and the scribes and the elders come to him, 28) and they said to him, "By what authority do you do these (things)? Or who gave you such authority to do these (things)." 29) Jesus said to them, "I will ask you one question, and, should you answer me, I shall also tell you by what authority I do these (things). 30) The baptism of John, was it from heaven or from men? Answer me!" 31) And they reasoned among themselves, saying, "If we should say, 'From heaven,' he will say, 'Why, then, did you not believe him?' 32) But dare we say, 'From men' ?"   - they feared the crowd, for they all held that John had really been a prophet. 33) So, in reply to Jesus' (question), they say, "We do not know." Then Jesus says to them, "Neither am I telling you by what authority I do these (things)."

CHAPTER 12.

The parable of the vineyard and the wicked tenants (vv. 1-12).

1) And he began to speak to them in parables: "A man planted a vineyard, and put a fence around (it), and dug a trough for the wine-press, and built a tower, and he rented it out to tenant farmers and went abroad. 2) Now, at the appointed time, he sent a slave to the farmers to get from the farmers (his share) of the fruits of the vineyard; 3) but they took him and beat (him) and sent (him) away empty-handed. 4) And again he sent another slave to them; and they struck him on the head and insulted (him). 5) And he sent another, and they killed (him), and many others, some of whom they thrashed and others of whom they put to death. 6) He still had one, his beloved son; he sent him to them last, saying, 'They will respect my son.' 7) But those farmers said to one another, 'This is the heir; come, let us kill him and the inheritance will be ours.' 8) Then, they took him and killed him, and threw (him) out of the vineyard. 9) What will the owner of the vineyard do? He will come and destroy the farmers, and will give the vineyard to others. 10) Haven't you ever read this (passage of) scripture, 'The stone which the builders rejected has become the chief corner(-stone); 11) this is the Lord's doing, and it is marvellous in our eyes'."

12) So, they began seeking (how) to seize him, but they feared the crowd, for they knew that he spoke the parable with them in mind. So, they left him and went away.

Giving Caesar his due (vv. 13-17).

13) And they sent to him some of the Pharisees and of the Herodians in order to entrap him with words. 14) And, on their arrival, they say to him, "Teacher, we know that you are truthful and (that) no one is of particular importance to you, for you do not look upon men's outward appearance, but you teach the way of God in line with truth. Is it lawful to pay taxes to Caesar, or not? 15) Should we pay, or should we not pay?" But he, being aware of their hypocrisy, said to them, "Why are you testing me? Bring me a denarius, so I may see (it)." 16) So, they brought (one). Then, he says to them, "Whose is this image and inscription?" And they said to him, "Caesar's." 17) Jesus said, "Give back to Caesar the (things that are) Caesar's, and to God the (things that are) God's." And they marvelled at him.

A question about the resurrection of the dead (vv. 18-27).

18) Now  there come to him some Sadducees, who say there is no resurrection, and they questioned him, saying, 19) "Teacher, Moses wrote to us that, if any man's brother should die and leave a wife behind (him) but leave no child, that his brother should take his wife and raise up offspring for his brother (vid. Genesis 38.8; Deuteronomy 25.5). 20) There were seven brothers; and the first took a wife, but, when he died, he left no offspring; 21) then the second took her and died, leaving no offspring behind (him), and the third likewise; 22) and the seven left no children; last of all the woman died also. 23) In the resurrection, among them whose wife will she be?" For (all) seven had her (as) wife. 24) Jesus said to them, "Do you not err for this (reason), because you do not know the scriptures or the power of God? 25) For when they rise from the dead, they neither marry nor are they given in marriage, but they are like angels in heaven. 26) But about the dead, that they are raised, did you not read in the book of Moses, (in the passage) about the thornbush, how God spoke to him, saying, 'I am the God of Abraham, and the God of Isaac, and the God of Jacob' (vid. Exodus 3.6,15,16). 27) He is God, not of the dead but of the living; you are much mistaken."

The two great commandments (vv. 28-34).

28) Now, one of the scribes who had come forward and heard them disputing, knowing that he had answered them well, asked him, "Which commandment is first of all?" 29) Jesus replied, "The first is 'Hear, (O) Israel, the Lord our God is one Lord, 30) and you shall love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength' (vid. Deuteronomy 6.4-5). (31) The second (is) this, 'You shall love your neighbour as yourself ' (vid. Leviticus 19.18) There is no other commandment greater than these." 32) The scribe said to him, "In truth, teacher, you have spoken well, (to say) that he is one (vid. Deuteronomy 6.4) and (that) there is no other save him (vid. Deuteronomy 4.35; Isaiah 45.21), 33) and (that) to love him with all one's heart, and with all one's understanding, and with all one's strength, and to love one's neighbour as oneself  (vid. Deuteronomy 6.5; Joshua 22.5) is (worth) much more than all the whole burnt offerings and sacrifices (one can think of)." 34) Then, Jesus, realising that he had answered with understanding, said to him, "You are not far from the kingdom of God." But no one dared to question him any more.

Is Christ the son of David? (vv. 35-37).

35) However, by way of a reply, Jesus said, as he was teaching in the temple, "How (is it that) the scribes say that the Christ is the son of David? 36) David, himself, under (the influence of) the Holy Spirit, said, 'The Lord said to my lord, "Sit at my right (hand), until I put your enemies beneath your feet" ' (vid. Psalms 110.1). 37) David, himself, calls him 'Lord', so how can he be his son?"

The denouncing of the scribes (vv. 37-40).

And the large crowd heard him with pleasure. 38) In his teaching, he said to them, "Beware the scribes who like to walk around in robes and (receive) greetings in the market-places, 39) and the front-row seats in the synagogues and the most prominent places at feasts. 40) (They are) the ones who consume the homes of widows, and make long prayers as a pretext;  they will receive a heavier judgment."

The widow's mite (vv. 41-44).

41) And he sat down facing the contribution box, and saw how the multitude cast money into the box; and many (who were) rich threw in many (coins); 42) now, a poor widow came and threw in two small copper coins, which make up a penny. 43) And he summoned his disciples and said to them, "Truly I tell you that this poor widow threw in more than all of those dropping (money) into the contribution box; 43) for they all dropped (money) in out of their surplus, but she, out of her poverty, dropped in all that she had, the whole of her livelihood."

CHAPTER 13.

The destruction of the Temple foretold (vv. 1-2). 

1) And, as he is going out of the temple, one of his disciples says to him, "Teacher, see what great stones and what great buildings (there are here)." 2) but Jesus said to him, "Do you see these great buildings? (There will) not (be one) stone left here upon (another) stone, which will not be thrown down."


The beginning of sorrows (vv. 3-13).


3) Then, as he was sitting on the Mount of Olives overlooking the Temple, Peter, and James, and John and Andrew asked him privately, 4) "Tell us when will these (things) be, and what (will be) the sign when all these (things) are about to be fulfilled?" 5) Jesus started to say to them, "See that no one leads you astray. 6) (For) many will come, making use of my name, saying, 'I am (he)', and they will lead many astray. 7) When you hear of wars and reports of wars, do not be disturbed; (for these) must happen, but the end (is) not yet. 8) For nation will rise against nation, and kingdom against kingdom (vid. Isaiah 19.2), there will be earthquakes in various places, (and) there will be famines; these (things are) the beginning of great distress.

9) "But look out for yourselves; (for) they will deliver you up to councils and you will be beaten in synagogues, and you will be made to stand before governors and kings for my sake as a witness to them. 10) And the gospel must first be preached to all the nations. 11) And, when they lead you off and deliver (you) up, do not be concerned about what you will say, but whatever will be given to you at that hour, say this, for you are not the (ones) speaking, but the Holy Spirit (is). 12) Then brother will deliver up brother to death, and father his child, and children will rise up against parents (vid. Micah 7.6) and have them put to death; 13) And you will be hated by all (men) on account of my name. But he who endures to the end, the same will be saved.

The great tribulation (vv. 14-23).

14) "But when you see the abomination of desolation (vid. Daniel 9.27, 11.31, 12.11; I Maccabees 1.54) standing where it ought not - let the reader be mindful - then let those in Judea flee to the mountains, 15) do not let the (man who is) on the roof (of the house) come down, nor let him go inside to take anything out of his house, 16) and do not let the (man who is) in the field return to the (things he has left) behind to pick up his cloak. 17) And woe to those (women) who are with child, and to those who are suckling (a baby) in those days. 18) And pray that it (i.e. their flight) may not happen in the winter; 19) for those days will (see) an affliction of a kind such as has not occurred from the beginning of the creation, which God created, until the present (vid. Daniel 12.1), and it will never happen (again). 20) In fact, if the Lord had not shortened the days, no flesh would have been saved at all; but, on account of the elect, whom he chose, he did cut short the days.

21) "Then, if anyone tells you, 'Look, here (is) the Christ, see, there (he is),' do not believe (it); 22) For false Christs and false prophets will arise and will give signs and wonders (vid. Deuteronomy 13.1-3) in order to lead astray, if possible, (even) the chosen (ones). 23) But you watch out! (For) I have foretold all (things) to you.

The coming of the Son of man (vv. 24-27).

24) But in those days, after that affliction, the sun will be darkened, and the moon will not give its light, 25) and the stars will be falling from heaven, and the powers which (are) in the heavens will be made to shake (vid. Isaiah 13.10; Ezekiel 32.7-8; Joel 2.10, 2.31, 3.15). 26) Then, they will see the Son of man coming in the clouds with great power and glory (vid. Daniel 7.13-14); 27) and then he will send out his angels and will gather together his chosen (ones) from the four winds, (and) from the ends of the earth to the extremity of the sky (vid. Deuteronomy 30.4; Zechariah 2.6).

The parable of the fig-tree (vv. 28-31).

28) Now, learn this parable from the fig-tree: as soon as its young branch grows tender and produces leaves you know that summer is near; 29) so you also, when you see these (things) come to pass, know that it is near, at the doors. 30) Truly I tell you that this generation will by no means pass away until all these (things) should happen. 31) Heaven and earth will pass away, but my words will not pass away.

The unknown day and hour (vv. 32-37).

"But of that day or (of) that hour no one knows, neither the angels in heaven nor the Son, but only the Father. 33) Keep watch, stay on the alert, for you do not know when is the appointed time; 34) (It is) like a man travelling abroad leaving his house and giving responsibility for their work to each (one) of his servants, but he commanded the door-keeper to be watchful. 35) So, keep awake, for you do not know when the lord of the house is coming, whether in the evening, or at mid-night, or at cock-crow, or early in the morning, lest, coming suddenly, he might find you sleeping; 36) but what I say to you, I say to all, keep on the watch!"

V.  PASSION AND RESURRECTION (Ch. 11.1 - 16.8).

CHAPTER 14.

The plot to kill Jesus (vv. 1-2).

1) Now the (Feast of) the Passover and the (Feast of) Unleavened Bread was two days away. And the chief priests and the scribes sought how they might seize him by a crafty device and kill (him). 2) For they kept on saying, "Not during the Festival, so that there should not be a riot of the people at that time."

The anointing at Bethany (vv. 3-9).

3) When he was in Bethany, at the home of Simon the leper, (and,) as he was reclining (at table), a woman came with an alabaster (case) of perfumed oil, genuine nard, very costly, (and,) breaking open the alabaster (case), she poured (it) over his head. 4) But there were some expressing indignation among themselves, (saying) for what (reason) has this waste of the perfumed oil occurred? 5) For this perfumed oil could have been sold for upwards of three hundred denarii, to be given to the poor; 6) But Jesus said, "Leave her alone! Why do you cause her trouble? She did a fine deed on my behalf; 7) For you have the poor with you always (vid. Deuteronomy 15.11) and, whenever you want to, you can always do them good, but you will not always have me; 8) she did what she could; she undertook beforehand to anoint my body with a view to laying (me) out for burial. 9) Truly I say to you, wherever the gospel may be preached throughout the whole world, what this (woman) has done will be spoken of as a memorial of her."

Judas conspires to betray Jesus (vv. 10-11).

10) Then, Judas Iscariot, who (was) one of the Twelve, went off to the chief priests, in order to betray him to them. 11) When they heard (this), they rejoiced, and promised to give him  money. And he sought how he might conveniently deliver him.

Preparations for the Passover supper (vv. 12-16).

12) Now on the first day of the (Feast of) Unleavened Bread, when they were sacrificing the Passover (lamb) (vid. Exodus 12.6,14-20) his disciples said to him, "Where do you want (us) to go, so we may prepare for you to eat the Passover (meal)?" 13) So, he sends off  two of his disciples and says to them, "Go into the city, and a man, carrying a pitcher of water will meet you; follow him, 14) and, wherever he goes inside, say to the master of the house, 'The Teacher says, "Where is my guest-room, where I may eat the Passover (meal) with my disciples?" ' 15) And he, himself, will show you a large upper room, furnished and made ready; and there prepare for us." 16) So, the disciples went out and came into the city, and found (things) just as he had told them, and they prepared the Passover (meal).

Jesus foretells Judas' treachery (vv. 17-21).  

17) And, when it was evening, he comes with the Twelve. 18) And, as they were reclining (at table) and eating, Jesus said, "Truly I tell you that one of you who is eating with me will betray me (vid. Psalms 41.9). 19) They began to be sorrowful and to say to him one by one, "Surely (it is) not I, (is it)?" 20) Then, he said to them, "(It is) one of the Twelve, who (is) dipping with me into the common dish; indeed, the Son of man is going as it is written about him, but woe to that man, by whom the Son of man is betrayed; (it would be) better for him, if that man had not been born."

The institution of the Eucharist (vv. 22-26).

22)  And, as they were eating, he took bread, and, having blessed (it), he broke (it) and gave (it) to them, and said, "Take, (eat), this is my body." 23) And took a cup, and having offered a prayer of thanksgiving, he gave (it) to them, and they all drank from it. 24) And he said to them, "This is my blood of the covenant, which is poured out for many. 25). Truly I tell you that I shall no more drink of the fruit of the vine until that day, when I drink it anew in the kingdom of God." 26) And, after they had sung a hymn, they went out to the Mount of Olives.

Peter's denial foretold (vv. 27-31).

27) Then, Jesus says to them, "You will all be made to stumble, because it is written, 'I will strike the shepherd and the sheep will be scattered abroad;' 28) but, after I have been raised up, I will go before you into Galilee." 29) But Peter said to him, "Even if all (the others) are made to stumble, yet I (will) not. 30) Then, Jesus say to him, "Truly I say to you that you, today, on this very night, before the cock crows twice, will deny me thrice." 31) But he (i.e. Peter) spoke with great emphasis: "If I must die together with you, yet I will not deny you," and they all spoke likewise also.

Gethsemane (vv. 32-42).

32) So, they come to a place, the name of which (is) Gethsemane, and he says to his disciples, "Sit down here, while I pray." 33) And he took Peter, and James and John along with him, and he started to be distressed and full of anxiety. 34) And he says to them, "My soul is sad (vid. Psalms 42.5), even unto death (vid. Jonah 4.9); stay here and keep watch!" 35) And he went forward a little (way) and fell on the ground, and began to pray that, if it were possible, the hour might pass away from him, 36) and he went on to say, "Abba, Father, to you all (things are) possible; (please) remove this cup from me; yet not what I want, but what you (want)." 37) And he came and found them sleeping, and he says to Peter, "Simon, are you asleep? Did you not have the strength to stay awake for one hour? 38) Keep alert and pray that you do not come into temptation; indeed, the spirit (is) willing, but the flesh (is) weak. 39) And again he went away and prayed, saying the same words. 40) And again he came and found them sleeping, for their eyes were heavy and they did not know what to say in reply to him. 41) And he comes a third (time) and says to them, "Go on sleeping for the (time) that is left and take your rest; it is enough; the hour is come. Behold, the Son of man is betrayed into the hands of sinners. 42) Arise, let us go! Look, he who betrays me is nigh!

The arrest of Jesus (vv. 43-49).

43) And, immediately, while he was still speaking, there came Judas, one of the Twelve, and, with him, a crowd with swords and wooden clubs (sent) by the chief priests  and the scribes and the elders. 44) Now, he who betrayed him had given them a signal, saying whomever it is that I shall kiss, seize him and lead (him) away safely. 45) And, immediately, after he has come, he goes up to him and says, "Rabbi," and kissed him. 46) And they laid their hands upon him and seized him. 47) And a certain one of those who were standing by, drew his sword and struck the servant of the chief priests and cut off his ear. 48) Then, in response, Jesus said to them, "Have you come out to arrest me with swords and clubs as though (you are going) against a robber? 49) I was with you daily in the temple, teaching, and you didn't seize me; but (this is) so that the scriptures may be fulfilled."

The young man who fled (vv. 50-52).

50) Then, they all left him and fled.

51) But a young man followed him, having thrown a linen cloth over his naked (body), and they try to seize him, 52) but he, leaving behind his linen garment, escaped naked.

Jesus' trial before the Sanhedrin (vv. 53-65).

53) And they led Jesus away to the High Priest (i.e. Caiaphas), and all the chief priests and the elders and the scribes gather together. 54) And Peter followed him from a distance, as far as the courtyard of the High Priest, and he was sitting with the attendants and warming himself before the brightness (of the fire). 55) Then, the High Priest and the whole of the Sanhedrin were looking for testimony against Jesus in order to put him to death, but they did not find (any); 56) for many gave false witness against him, and their testimonies were not consistent. 57) And some stood up and gave false witness against him, saying, "We heard him say, 'I shall destroy this temple that was made by (human) hands, and in three days I shall build another not made by (human) hands.' " 59) Yet, even then, their testimony on these grounds was not in agreement. 60) Then, the High Priests stood up in the midst (of them) and questioned Jesus, saying, "Have you nothing to say in reply, (about) what these (people) are testifying against you?" 61) But he stayed silent and answered nothing. Again the High Priest) questioned him, and says to him, "Are you the Christ, the Son of the Blessed (One)?" 62) Then, Jesus said, "I AM, and you will see the Son of man sitting at the right (hand) of power and coming with the clouds of heaven (vid. Psalms 110.1; Daniel 7.13)." 63) At this, the High Priest rent his inner clothing and says. "What need do we still have of witnesses? 64) You have heard this blasphemy? What do you think?" Then they all condemned him to be deserving of death. 65) And some began to spit on him and to cover all of his face, and to beat him with their fists and to say to him, "Prophesy," and the attendants struck him with slaps.

Peter's denials of Jesus (vv. 66-72).

66) As Peter was in the courtyard below, one of the maids of the High Priest comes, 67) and, seeing Peter warming himself, she looks at him, and says, "You too were with the Nazarene, Jesus." 68) But he denied (this), saying, "I neither know nor understand what you are saying," and he went out into the forecourt, [and a cock crowed]. 69) And the maid saw him and began again to tell bystanders, "This is (one) of them." 70) And again he denied (it). After a little (while), the bystanders said again to Peter, "You are certainly (one) of them, for, indeed, you are a Galilean." 71) And he began to curse and swear, "I do not know this man, of whom you speak." 72) And at once the cock crowed a second time; then, Peter remembered the saying that Jesus had said to him, "Before the cock crows twice, you will deny me thrice," and he broke down and wept. 


CHAPTER 15.


Jesus before Pilate (vv. 1-5).

1) And, immediately, at dawn the chief priests with the elders and scribes and the whole Sanhedrin, after holding a consultation, bound Jesus, and led (him) away and delivered (him) to Pilate (i.e. the Roman governor). 2) Then, Pilate asked him, "Are you the King of the Jews?" And, in answer, he says to him, "You say (so)." 3) And the chief priests accused him of many (things). 4) Now, Pilate began to question him again, saying, "Have you nothing to say in reply? See, how many (things) they are accusing you of!" 5) But Jesus still answered nothing (vid. Isaiah 53.7), such that Pilate was amazed.

Jesus is sentenced to death (vv. 6-15).

6) Now, at this festival he used to release to them one prisoner whom they petitioned for. 7) And there was (one) called Barabbas, bound with those rebels who, in their sedition, had committed murder. 8) So, the crowd came up and began to ask (him to do) as he used to do for them. 9) Pilate answered them, saying, "Do you wish that I release that I release to you the King of the Jews? 10) Foe he realised that the chief priests had delivered him up on account of their envy. 11) But the chief priests stirred up the crowd, so that he he might release Barabbas to them instead. 12) Answering once more, Pilate said to them, "So what should I do (to him) whom you call the King of the Jews?" 13) And again they cried out, "Crucify him!" 14) But Pilate said to them, "Why, for (what) bad (thing) did he do?" But they cried out all the more, "Crucify him!" 15) Then, Pilate, wishing to do what (would) satisfy the crowd, released Barabbas to them, and, after he had had (him) flogged, he handed Jesus over to be crucified.

Jesus is publicly mocked (vv. 16-20).

16) Then, the soldiers led him away into the courtyard which is (within) the governor's palace, and they summon the whole cohort. 17) And they dress him in purple, and, weaving a crown of thorns, they put (it) on him; 18) And they began to salute him, "Hail, King of the Jews!" 19) And they struck his head with a reed and spat on him, and, bending their knees, they did obeisance to him. 20) And, when they had mocked him, they stripped him of the purple and dressed him in his outer garments. Then, they led him out to crucify him.

The way of the cross (vv. 21-22).

21) And they pressed (one) who was passing by, a certain Simon of Cyrene, who came from the country, the father of Alexander and Rufus, to lift up his cross. 22) And they brought him to the place (called) Golgotha, which means, (when) translated, the Place of a Skull. 

The crucifixion of Jesus (vv. 23-32). 

23) And they offered him wine mixed with myrrh (vid. Psalms 69.21), but he did not take (it). 24) And they impale him (on the stake), and distribute his outer garments (vid. Psalms 22.18), casting lots over them (as to) who should take what. 25) And it was the third hour (i.e. about 9.00 am.), and they crucified him. 26) And the inscription of the charge against him was written above (them), "The King of the Jews." 27) And they crucified two robbers with him, one on his right (hand) and one on his left. 28) -- 29) And those going by spoke abusively to him, wagging their heads (vid. Psalms 22.7) and saying, "Ha! (You) who would destroy the temple and build (it again) in three days, 30) save yourself and come down from the cross." 31) Likewise also, the chief priests, making fun (of him) among themselves with the scribes, said, "He saved others; himself he cannot save. 32) Let the Christ, the King of Israel, now come down from the cross, so that we may see and believe." Even those who were crucified with him reproached him.

The death of Jesus (vv. 33-39).

33) And, when the sixth hour had come (i.e. it was about 12.00 noon), there was darkness over the whole land until the ninth hour (i.e. about 3.p.m.). 34) And at the ninth hour, Jesus cried out with a loud voice, "Eloi, Eloi, lama sabachthani," which means, (when) translated, "My God, my God, why have you forsaken me?" (vid. Psalms 22.1.) 35) And, when some of those who were standing by heard (this), they said, "See, he is calling Elijah." 36) And one (of them) ran and filled a sponge full of vinegar, and, putting (it) on a reed, gave (it) to him to drink (vid. Psalms 69.21), saying, "Let (him) be! Let us whether Elijah is coming to take him down." 37) But Jesus let out a loud cry and gave up the ghost. 38) And the veil of the temple was rent in two from top to bottom. 39) And, when the centurion who was standing opposite him saw that he had died in these circumstances, he said, "Truly, this man was the Son of God."

The women at Calvary (vv. 40-41).

40) And there were also women watching from afar, among them Mary Magdalene, and Mary, the mother of James the Less and of Joses, and Salome (i.e. the mother of the sons of Zebedee), 41) who used to accompany him and serve him, and many other (women) who had gone up with him to Jerusalem.

The burial of Jesus (vv. 42-47). 

42) Now it was already evening, (and) since it was the (Day of) Preparation, that is (the day) before the Sabbath, there came Joseph of Arimathea, a reputable council member (i.e. a member of the Sanhedrin), who was himself also awaiting the kingdom of God, and he ventured to go in before Pilate and ask for Jesus' body. 44) But Pilate wondered whether he had already died, and, summoning the centurion, he asked him whether he was already dead; 45) then, having ascertained (that he was), he bestowed Jesus' corpse upon Joseph. 46) And, having purchased some fine linen, he (i.e. Joseph of Arimathea) took him down, and wrapped (him) in the linen cloth and laid him a tomb, which had been quarried out of rock, and he rolled a stone up to the door of the tomb. 47) And Mary Magdalene, and Mary, the mother of Joses, saw where he had been laid.


CHAPTER 16.

The resurrection of Jesus (vv. 1-8).

1) 1) Now, when the Sabbath had passed, Mary Magdalen and Mary, the (mother) of James, and Salome, bought some spices, in order that they might come and anoint him. 2) And very early, on the first day of the week, they come to the tomb, when the sun had risen. 3) And they were saying to one another, "Who will roll away the stone from the door of the tomb for us?" 4) But, when they looked up, they behold that the stone has been rolled away, although it was very large. 5) And, entering the tomb, they saw a young man sitting on the right (side), dressed in a white robe, and they were astonished. 6) And he says to them, "Do not be amazed! You seek Jesus the Nazarene, who was crucified; he has risen, he is not here; behold, the place where they laid him! 7) But go, tell his disciples and Peter, "He goes before you into Galilee; there you will see him, just as he told you." 8) Then, they went out, and fled from the tomb, for trembling and astonishment had taken hold of them; but they said nothing to anyone, for they were afraid.


THE LONGER ENDING OF MARK (Ch. 16. 9-20). 

(Certain ancient manuscripts and versions, including the Authorised Version, add the following long conclusion:)

The appearance to Mary Magdalen (vv. 9-11).

9) [Now, after he had risen early on the first (day) of the week, he appeared first to Mary Magdalen, from whom he had expelled seven demons. 10) She went and reported to those who had been with him, who were weeping and wailing; 11) but, when they heard that he was alive and had been seen by her, they did not believe (it).

The appearance to two disciples (vv. 12-13).

12) Then, after this, he appeared to two of them, as they were walking along, while they were journeying into the country. 13) They went away and told (it) to the rest; and they did not believe them either.

The commissioning of the disciples (vv. 14-18).

14) But later he appeared to the Eleven, themselves, as they were reclining (at the table), and he rebuked (them) for their lack of faith and hardness of heart, because they did not believe those who had seen him since he had risen from the dead. 15) And he said to them, "Go into all the world and preach the gospel to the whole of creation. 16) He who believes and is baptised will be saved, but he who disbelieves will be condemned. 17) Moreover, these signs will accompany those who believe; in my name they will cast out demons, (and) they will speak with tongues. 18) And they will pick up serpents in their hands, and, if they drink anything deadly, it will not harm them at all; they will lay their hands upon the sick, and they will become well.

The ascension of Jesus (vv. 19-20).

19) So then, the Lord Jesus, after having spoken to them, was taken up into heaven, and sat at the right (hand) of God. 20) And they went out and preached everywhere, while the Lord worked with (them) and confirmed the message by the accompanying signs.]

THE SHORTER ENDING OF MARK.

(Some late manuscripts and versions contain a short conclusion after Mark 16.8, as follows:)

[But all (the things) that had been commanded, they briefly related to Peter and his companions. Further, after these (things), Jesus himself sent out through them from the east to the west the holy and incorruptible proclamation of everlasting salvation.]