Marcum 12
1 et coepit illis in parabolis loqui vineam pastinavit homo et circumdedit sepem et fodit lacum et aedificavit turrem et locavit eam agricolis et peregre profectus est
Jesus began to speak to them in parables, ‘A man once planted a vineyard, put a fence round it, dug a wine-press, built a tower, and then let it out to tenants and went abroad.
2 et misit ad agricolas in tempore servum ut ab agricolis acciperet de fructu vineae
At the proper time he sent a servant to the tenants, to receive from them a share of the produce of the grape harvest;
3 qui adprehensum eum ceciderunt et dimiserunt vacuum
but they seized him, and beat him, and sent him away empty-handed.
4 et iterum misit ad illos alium servum et illum capite vulneraverunt et contumeliis adfecerunt
A second time the owner sent a servant to them; this man, too, the tenants struck on the head, and insulted.
5 et rursum alium misit et illum occiderunt et plures alios quosdam caedentes alios vero occidentes
He sent another, but him they killed; and so with many others – some they beat and some they killed.
6 adhuc ergo unum habens filium carissimum et illum misit ad eos novissimum dicens quia reverebuntur filium meum
He had still one son, who was very dear to him; and him he sent to them last of all. “They will respect my son,” he said.
7 coloni autem dixerunt ad invicem hic est heres venite occidamus eum et nostra erit hereditas
But those tenants said to one another “Here is the heir! Come, let us kill him, and his inheritance will be ours.”
8 et adprehendentes eum occiderunt et eiecerunt extra vineam
So they seized him, and killed him, and threw his body outside the vineyard.
9 quid ergo faciet dominus vineae veniet et perdet colonos et dabit vineam aliis
What will the owner of the vineyard do? He will come and put the tenants to death, and he will let the vineyard to others.
10 nec scripturam hanc legistis lapidem quem reprobaverunt aedificantes hic factus est in caput anguli
‘Have you never read this passage of scripture? – “The stone which the builders despised has now itself become the cornerstone;
11 a Domino factum est istud et est mirabile in oculis nostris
this cornerstone has come from the Lord, and is marvellous in our eyes.”’
12 et quaerebant eum tenere et timuerunt turbam cognoverunt enim quoniam ad eos parabolam hanc dixerit et relicto eo abierunt
After this his enemies were eager to arrest him, but they were afraid of the crowd; for they saw that it was at them that he had aimed the parable. So they left him alone, and went away.
13 et mittunt ad eum quosdam ex Pharisaeis et Herodianis ut eum caperent in verbo
Afterwards they sent to Jesus some of the Pharisees and Herodians, to set a trap for him in the course of conversation.
14 qui venientes dicunt ei magister scimus quoniam verax es et non curas quemquam nec enim vides in faciem hominis sed in veritate viam Dei doces licet dari tributum Caesari an non dabimus
These men came to him and said, ‘Teacher, we know that you are an honest man, and are not afraid of anyone, for you pay no regard to a person’s position, but teach the way of God honestly; are we right in paying taxes to the Emperor, or not?
15 qui sciens versutiam eorum ait illis quid me temptatis adferte mihi denarium ut videam
Should we pay, or should we not pay?’ Knowing their hypocrisy, Jesus said to them, ‘Why are you testing me? Bring me a coin to look at.’
16 at illi adtulerunt et ait illis cuius est imago haec et inscriptio dicunt illi Caesaris
And, when they had brought it, he asked, ‘Whose head and title are these?’ ‘The Emperor’s,’ they said;
17 respondens autem Iesus dixit illis reddite igitur quae sunt Caesaris Caesari et quae sunt Dei Deo et mirabantur super eo
and Jesus replied, ‘Pay to the Emperor what belongs to the Emperor, and to God what belongs to God.’ And they were amazed at him.
18 et venerunt ad eum Sadducaei qui dicunt resurrectionem non esse et interrogabant eum dicentes
Next came some Sadducees – the men who maintain that there is no resurrection. Their question was this –
19 magister Moses nobis scripsit ut si cuius frater mortuus fuerit et dimiserit uxorem et filios non reliquerit accipiat frater eius uxorem ipsius et resuscitet semen fratri suo
‘Teacher, in our scriptures Moses decreed that, should a man’s brother die, leaving a widow but no child, the man should take the widow as his wife, and raise up a family for his brother.
20 septem ergo fratres erant et primus accepit uxorem et mortuus est non relicto semine
There were once seven brothers. The eldest married, but died and left no family;
21 et secundus accepit eam et mortuus est et nec iste reliquit semen et tertius similiter
and the second married his widow, and died without family; and so did the third.
22 et acceperunt eam similiter septem et non reliquerunt semen novissima omnium defuncta est et mulier
All the seven died and left no family. The woman herself died last of all.
23 in resurrectione ergo cum resurrexerint cuius de his erit uxor septem enim habuerunt eam uxorem
At the resurrection whose wife will she be, all seven brothers having had her as their wife?’
24 et respondens Iesus ait illis non ideo erratis non scientes scripturas neque virtutem Dei
‘Is not the reason of your mistake,’ answered Jesus, ‘your ignorance of the scriptures and of the power of God?
25 cum enim a mortuis resurrexerint neque nubent neque nubentur sed sunt sicut angeli in caelis
When people rise from the dead, there is no marrying or being married; but they are as angels in heaven.
26 de mortuis autem quod resurgant non legistis in libro Mosi super rubum quomodo dixerit illi Deus inquiens ego sum Deus Abraham et Deus Isaac et Deus Iacob
‘As to the dead, and the fact that they rise, have you never read in the book of Moses, in the passage about the Bush, how God spoke to him saying – “I am the God of Abraham, and the God of Isaac, and the God of Jacob”?
27 non est Deus mortuorum sed vivorum vos ergo multum erratis
He is not God of dead people, but of living. You are greatly mistaken.’
28 et accessit unus de scribis qui audierat illos conquirentes et videns quoniam bene illis responderit interrogavit eum quod esset primum omnium mandatum
Then came up one of the teachers of the Law who had heard their discussions. Knowing that Jesus had answered them wisely, he asked him this question, ‘Which commandment is the most important of all?’
29 Iesus autem respondit ei quia primum omnium mandatum est audi Israhel Dominus Deus noster Deus unus est
‘The most important,’ answered Jesus, ‘is – “Hear, Israel; the Lord our God is the one Lord;
30 et diliges Dominum Deum tuum ex toto corde tuo et ex tota anima tua et ex tota mente tua et ex tota virtute tua hoc est primum mandatum
and you must love the Lord your God with all your heart, and with all your soul, and with all your mind, and with all your strength.”
31 secundum autem simile illi diliges proximum tuum tamquam te ipsum maius horum aliud mandatum non est
The second is this – “You must love your neighbour as you love yourself.” There is no commandment greater than these.’
32 et ait illi scriba bene magister in veritate dixisti quia unus est et non est alius praeter eum
‘Wisely answered, teacher!’ exclaimed the teacher of the Law. ‘It is true, as you say, that there is one God, and that there is no other besides him;
33 et ut diligatur ex toto corde et ex toto intellectu et ex tota anima et ex tota fortitudine et diligere proximum tamquam se ipsum maius est omnibus holocaustomatibus et sacrificiis
and 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 one loves oneself is far beyond all burnt offerings and sacrifices.’
34 Iesus autem videns quod sapienter respondisset dixit illi non es longe a regno Dei et nemo iam audebat eum interrogare
Seeing that he had answered with discernment, Jesus said to him, ‘You are not far from the kingdom of God.’ After that no one ventured to question him further.
35 et respondens Iesus dicebat docens in templo quomodo dicunt scribae Christum Filium esse David
While Jesus was teaching in the Temple Courts, he asked, ‘How is it that the teachers of the Law say that the Christ is to be David’s son?
36 ipse enim David dicit in Spiritu Sancto dixit Dominus Domino meo sede a dextris meis donec ponam inimicos tuos scabillum pedum tuorum
David said himself, speaking under the inspiration of the Holy Spirit – “The Lord said to my lord: Sit at my right hand, until I put your enemies beneath your feet.”
37 ipse ergo David dicit eum Dominum et unde est filius eius et multa turba eum libenter audivit
David himself calls him “lord,” how comes it, then, that he is to be his son?’ The mass of the people listened to Jesus with delight.
38 et dicebat eis in doctrina sua cavete a scribis qui volunt in stolis ambulare et salutari in foro
In the course of his teaching, Jesus said, ‘See that you are on your guard against the teachers of the Law, who delight to walk about in long robes, and to be greeted in the streets with respect,
39 et in primis cathedris sedere in synagogis et primos discubitus in cenis
and to have the best seats in the synagogues, and places of honour at dinner.
40 qui devorant domos viduarum sub obtentu prolixae orationis hii accipient prolixius iudicium
They are the men who rob widows of their homes, and make a pretence of saying long prayers. Their sentence will be all the heavier.’
41 et sedens Iesus contra gazofilacium aspiciebat quomodo turba iactaret aes in gazofilacium et multi divites iactabant multa
Then Jesus sat down opposite the chests for the Temple offerings, and watched how the people put money into them. Many rich people were putting in large sums;
42 cum venisset autem una vidua pauper misit duo minuta quod est quadrans
but one poor widow came and put in two small coins, worth very little.
43 et convocans discipulos suos ait illis amen dico vobis quoniam vidua haec pauper plus omnibus misit qui miserunt in gazofilacium
Then, calling his disciples to him, Jesus said, ‘I tell you that this poor widow has put in more than all the others who were putting money into the chests;
44 omnes enim ex eo quod abundabat illis miserunt haec vero de penuria sua omnia quae habuit misit totum victum suum
for everyone else put in something from what he had to spare, while she, in her need, put in all she had – everything that she had to live on.’
