Latin from Zero: By Digital Monastery

Latin

beatus vir qui non abiit in consilio impiorum et in via peccatorum non stetit et in cathedra pestilentiae non sedit

sed in lege Domini voluntas eius et in lege eius meditabitur die ac nocte

et erit tamquam lignum quod plantatum est secus decursus aquarum quod fructum suum dabit in tempore suo et folium eius non defluet et omnia quaecumque faciet prosperabuntur

non sic impii non sic; sed tamquam pulvis quem proicit ventus a facie terrae;

ideo non resurgent impii in iudicio neque peccatores in consilio iustorum

quoniam novit Dominus viam iustorum et iter impiorum peribit

Verse 1

beatus vir qui non abiit in consilio impiorum et in via peccatorum non stetit et in cathedra pestilentiae non sedit

Blessed is the man who has not walked in the counsel of the wicked, and has not stood in the way of sinners, and has not sat in the seat of pestilence.

beatus — adjective: blessed

vir — noun: the man

qui — pronoun: who

non — adverb: not

abiit — verb: has walked

in — preposition: in

consilio — noun: the counsel

impiorum — adjective: of the wicked

et — conjunction: and

in — preposition: in

via — noun: the way

peccatorum — noun: of sinners

non — adverb: not

stetit — verb: has stood

et — conjunction: and

in — preposition: in

cathedra — noun: the seat

pestilentiae — noun: of pestilence or mockers

non — adverb: not

sedit — verb: has sat

Verse 2

sed in lege Domini voluntas eius et in lege eius meditabitur die ac nocte

But in the law of the Lord is his will, and in his law he will meditate day and night.

sed — conjunction: but

in — preposition: in

lege — noun: the law

Domini — noun: of the Lord

voluntas — noun: the will

eius — pronoun: his

et — conjunction: and

in — preposition: in

lege — noun: the law

eius — pronoun: his

meditabitur — verb: he will meditate

die — noun: during the day

ac — conjunction: and

nocte — noun: during the night

Verse 3

et erit tamquam lignum quod plantatum est secus decursus aquarum quod fructum suum dabit in tempore suo et folium eius non defluet et omnia quaecumque faciet prosperabuntur

And it will be like a tree which is planted beside streams of water, which will give its fruit in its time, and its leaf will not wither, and all things whatsoever it does will prosper.

et — conjunction: and

erit — verb: will be

tamquam — adverb: like

lignum — noun: a tree

quod — pronoun: which

plantatum — verb: planted

est — verb: is

secus — preposition: beside

decursus — noun: streams

aquarum — noun: of water

quod — pronoun: which

fructum — noun: fruit

suum — adjective: its

dabit — verb: will give

in — preposition: in

tempore — noun: time

suo — adjective: its

et — conjunction: and

folium — noun: leaf

eius — pronoun: its

non — adverb: not

defluet — verb: will wither

et — conjunction: and

omnia — adjective: all

quaecumque — pronoun: whatsoever

faciet — verb: it does

prosperabuntur — verb: will prosper

Verse 4

non sic impii non sic; sed tamquam pulvis quem proicit ventus a facie terrae;

Not so the wicked, not so; but like chaff which the wind drives away from the face of the earth.

non — adverb: not

sic — adverb: so

impii — adjective: the wicked

non — adverb: not

sic — adverb: so

sed — conjunction: but

tamquam — adverb: like

pulvis — noun: chaff

quem — pronoun: which

proicit — verb: drives away

ventus — noun: the wind

a — preposition: from

facie — noun: the face

terrae — noun: of the earth

Verse 5

ideo non resurgent impii in iudicio neque peccatores in consilio iustorum

Therefore the wicked will not rise in judgment, nor sinners in the council of the righteous.

ideo — adverb: therefore

non — adverb: not

resurgent — verb: will rise again

impii — adjective: the wicked

in — preposition: in

iudicio — noun: judgment

neque — conjunction: nor

peccatores — noun: sinners

in — preposition: in

consilio — noun: council

iustorum — adjective: of the righteous

Verse 6

quoniam novit Dominus viam iustorum et iter impiorum peribit

Since the Lord knows the way of the just and the path of the wicked will perish.

quoniam — conjunction: since

novit — verb: knows

Dominus — noun: the Lord

viam — noun: the way

iustorum — adjective: of the just

et — conjunction: and

iter — noun: the path

impiorum — adjective: of the wicked

peribit — verb: will perish

Latin

Ave Maria, gratia plena Dominus tecum benedicta tu in mulieribus et benedictus fructus ventris tui, Iesus Sancta Maria, Mater Dei ora pro nobis peccatoribus nunc et in hora mortis nostrae Amen

Translation

Hail Mary, full of grace, the Lord is with thee. Blessed art thou among women, and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now and in the hour of our death. Amen. Latin Text.

Line by Line

Line 1 Ave Maria, gratia plena

Hail Mary, full of grace.

Ave. means “hail”. This is a greeting or a way to show respect, like saying “hello” or “welcome” in a very formal and reverent way.

Maria. means “Mary”. It’s the name of the person being addressed. In Latin, the form of the word shows that Mary is being spoken to directly.

Gratia. means “grace”. It refers to a blessing or favor, and here it describes something that Mary is full of.

Plena. means “full”. It describes Mary as being filled with grace, emphasizing her special and blessed nature.

The phrase “Ave Maria, gratia plena” is a respectful and loving greeting to Mary, recognizing her as someone full of divine grace. It sets a tone of honor and devotion, with each word carefully chosen to highlight her unique role.

Line 2 Dominus tecum

The Lord is with you.

Dominus. means “lord”. It refers to God and is the subject of the sentence, the one being described as “with you.”

Tecum. means “with you”. It’s a combination of cum (with) and te (you), showing closeness or companionship. It tells us that the Lord is present with the person being addressed.

The sequence “Dominus tecum” is a simple but powerful statement that expresses God’s presence with the listener. Even though the verb “is” isn’t written, it’s understood, making the phrase both concise and meaningful.

Line 3 benedicta tu in mulieribus

Blessed are you among women.

Benedicta. means “blessed”. It describes the person being addressed as someone who is honored or favored, and it matches “tu” in gender and number.

Tu. means “you”. It refers to the person being spoken to, acting as the subject of the sentence.

In. means “in”. It introduces the idea of location or group, leading into the phrase “among women.”

Mulieribus. means “women”. It refers to the group being mentioned, and the form of the word shows that the person being addressed is among them.

The phrase “benedicta tu in mulieribus” highlights the special status of the person being addressed, emphasizing that she is uniquely blessed among all women. The structure of the sentence draws attention to her exceptional role.

Line 4 et benedictus fructus ventris tui, Iesus

And blessed is the fruit of your womb, Jesus.

Et. means “and”. It connects this sentence to the previous one, adding another statement of blessing.

Benedictus. means “blessed”. It describes the “fruit” as being holy or favored, just like “benedicta” described Mary earlier.

Fructus. means “fruit”. It refers to something produced or borne, and here it is the subject of the sentence.

Ventris. means “womb”. It shows where the “fruit” comes from, and its form indicates possession, meaning “of the womb.”

Tui. means “your”. It tells us whose womb is being referred to—Mary’s.

Iesus. means “Jesus”. It identifies the “fruit” as Jesus, making it clear who is being described as blessed.

The phrase “et benedictus fructus ventris tui, Iesus” continues the theme of blessing, this time focusing on Jesus as the holy “fruit” of Mary’s womb. The word order emphasizes the blessing first, then reveals the identity of the one being blessed, creating a sense of reverence and awe.

Line 5 Sancta Maria, Mater Dei

Holy Mary, Mother of God.

Sancta. means “holy”. It describes Mary as sacred and set apart, emphasizing her purity and special role.

Maria. means “Mary”. It is the name of the person being addressed and serves as the focus of the invocation.

Mater. means “mother”. It further defines Mary, highlighting her role as a mother.

Dei. means “God”. It shows who Mary is the mother of, using a form that indicates possession or relationship (”of God”).

The sequence “Sancta Maria, Mater Dei” is a short but powerful way to honor Mary, calling attention to her holiness and her unique role as the Mother of God. The structure is simple yet profound, with each word adding to her reverence.

Line 6 ora pro nobis peccatoribus

Pray for us sinners.

Ora. means “pray”. It’s a command directed at the listener, asking them to pray on behalf of others.

Pro. means “for”. It introduces the idea of doing something on behalf of someone else.

Nobis. means “us”. It refers to the group being prayed for, showing who the request is for.

Peccatoribus. means “sinners”. It describes the group being prayed for, emphasizing their need for help and forgiveness.

The phrase “ora pro nobis peccatoribus” is a heartfelt request for intercession, asking for prayers on behalf of a group of people identified as sinners. The directness of “ora” makes the plea urgent and personal, while “pro nobis peccatoribus” explains who needs the prayer and why.

Line 7 nunc et in hora mortis nostrae

Now and in the hour of our death.

Nunc. means “now”. It sets the timing for the request, focusing on the present moment.

Et. means “and”. It links the present moment (”nunc”) with a future moment (”in hora mortis nostrae”), creating a sense of continuity.

In. means “in”. It introduces the idea of a specific time or place, leading into “hora.”

Hora. means “hour”. It refers to a particular moment in time, here the hour of death.

Mortis. means “death”. It specifies what kind of hour is being referred to, using a form that shows possession or connection (”of death”).

Nostrae. means “our”. It personalizes the phrase, showing that the hour of death belongs to “us.”

The phrase “nunc et in hora mortis nostrae” connects the present moment with the future moment of death, creating a prayer that spans time. The use of “nostrae” makes it deeply personal, emphasizing the shared human experience of mortality.

Line 8 Amen

Amen.

Amen.

Amen. means “so be it”. It’s a way to agree with or confirm what has just been said, often used to conclude prayers.

The sequence “Amen” is a simple yet powerful conclusion to the prayer, affirming everything that has been said. Its universal meaning and use across languages and cultures make it a timeless expression of faith and agreement.

Thanks for reading! Subscribe for free to receive new posts and support my work.

Latin

Pater noster, qui es in caelis sanctificetur nomen tuum Adveniat regnum tuum Fiat voluntas tua sicut in caelo et in terra Panem nostrum cotidianum da nobis hodie Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris Et ne nos inducas in tentationem sed libera nos a malo Amen

Complete Translation

Pater noster, qui es in caelis sanctificetur nomen tuum Adveniat regnum tuum Fiat voluntas tua sicut in caelo et in terra Panem nostrum cotidianum da nobis hodie Et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris Et ne nos inducas in tentationem sed libera nos a malo Amen

Line by Line

Line 1 Pater noster, qui es in caelis

Our Father, who are in the heavens

Pater. means “father.” This word is the subject of the sentence, and it shows that the prayer is being addressed directly to God in a personal and intimate way.

Noster. means “our.” This word tells us that the Father being addressed belongs to all of us, emphasizing a shared relationship and community.

Qui. means “who.” It introduces a description of the Father, connecting the first part of the sentence to the relative clause that follows.

Es. means “are.” This word tells us about the Father’s existence or location, acting as the main verb in the relative clause.

In. means “in.” It is a small word that shows location, connecting the next word to the verb.

Caelis. means “heavens.” This word tells us where the Father is, emphasizing His divine and exalted nature.

The phrase “Pater noster, qui es in caelis” opens the prayer by addressing God as “Our Father,” highlighting both a personal connection and a shared bond among all believers. The mention of “heavens” reminds us of God’s divine nature and His place above the earthly realm.

---

Line 2 Sanctificetur nomen tuum

May your name be sanctified.

Sanctificetur. means “be sanctified.” This word expresses a wish or prayer for something to happen, specifically for God’s name to be treated as holy and revered.

Nomen. means “name.” It is the focus of the action, referring to God’s name, which is being asked to be made holy.

Tuum. means “your.” This word shows that the name being referred to belongs to God, making the prayer personal and directed.

The sequence “Sanctificetur nomen tuum” is a heartfelt request for God’s name to be honored and treated as sacred. The word order draws attention to the action of sanctifying, showing the importance of reverence for the divine.

---

Line 3 Adveniat regnum tuum

May your kingdom come.

Adveniat. means “come to.” This word expresses a wish or hope for the arrival of something important, in this case, God’s kingdom.

Regnum. means “kingdom.” This word is the subject of the sentence, referring to God’s divine rule or authority.

Tuum. means “your.” This word shows that the kingdom being spoken of belongs to God, making the prayer personal and direct.

The phrase “Adveniat regnum tuum” is a hopeful plea for God’s kingdom to arrive, symbolizing a desire for divine justice and peace to be established. The focus on the action of “coming” highlights the anticipation and longing for this event.

---

Line 4 Fiat voluntas tua

Let your will be done.

Fiat. means “let it be done.” This word expresses a wish or command for something to happen, specifically for God’s will to be fulfilled.

Voluntas. means “will.” This word is the subject of the sentence, referring to God’s plan or desire.

Tua. means “your.” This word shows that the will being referred to belongs to God, emphasizing a personal connection.

The phrase “Fiat voluntas tua” is a humble expression of submission to God’s plan. It conveys a willingness to align with divine purposes, trusting in God’s wisdom and authority.

---

Line 5 Sicut in caelo et in terra

As in heaven and on earth.

Sicut. means “just as.” This word sets up a comparison, linking what happens in heaven to what is desired on earth.

In. means “in.” It introduces the location “heaven” in the first part of the comparison.

Caelo. means “heaven.” This word refers to the divine realm, where God’s will is perfectly carried out.

Et. means “and.” This word connects the two parts of the comparison, uniting heaven and earth.

In. means “in.” It introduces the location “earth” in the second part of the comparison.

Terra. means “earth.” This word refers to the human realm, where the speaker hopes God’s will can also be done.

The sequence “Sicut in caelo et in terra” draws a parallel between heaven and earth, expressing a desire for God’s will to be fulfilled everywhere. The balanced structure emphasizes the unity of the divine and human realms.

---

Line 6 Panem nostrum cotidianum da nobis hodie

Give us today our daily bread.

Panem. means “bread.” This word is the object of the request, symbolizing physical nourishment and daily needs.

Nostrum. means “our.” This word shows that the bread being asked for is meant for the whole community, not just the individual.

Cotidianum. means “daily.” This word highlights the regular, ongoing nature of the request, emphasizing dependence on God for sustenance.

Da. means “give.” This word is a direct command or request, asking for the action of providing.

Nobis. means “us.” This word shows who is asking for and receiving the bread, emphasizing the communal aspect of the prayer.

Hodie. means “today.” This word adds urgency to the request, focusing on the immediate need for sustenance.

The phrase “Panem nostrum cotidianum da nobis hodie” is a simple yet profound request for daily sustenance. It reflects trust in God’s provision and an acknowledgment of human dependence on Him for even the most basic needs.

---

Line 7 Et dimitte nobis debita nostra

And forgive us our debts.

Et. means “and.” This word connects this request to the previous one, showing that it is part of a larger prayer.

Dimitte. means “forgive.” This word is a direct request for forgiveness, showing humility and a desire for reconciliation.

Nobis. means “us.” This word shows who is asking for forgiveness, emphasizing the personal nature of the plea.

Debita. means “debts.” This word represents the wrongs or sins that need to be forgiven.

Nostra. means “our.” This word shows that the debts being referred to belong to the speaker and their community.

The phrase “Et dimitte nobis debita nostra” is a heartfelt plea for forgiveness, acknowledging human shortcomings and asking for divine mercy. The connection to the previous line emphasizes the continuous flow of trust and dependence on God.

---

Line 8 Sicut et nos dimittimus debitoribus nostris

Just as we forgive our debtors.

Sicut. means “just as.” This word sets up a comparison, linking the speaker’s forgiveness of others to their request for forgiveness.

Et. means “and.” This word adds emphasis to the connection between the speaker’s actions and their plea to God.

Nos. means “we.” This word identifies the speaker and their group as the ones performing the action of forgiving.

Dimittimus. means “forgive.” This word shows an ongoing or habitual action, emphasizing the speaker’s commitment to forgiving others.

Debitoribus. means “debtors.” This word refers to those who owe something, symbolizing people who have wronged the speaker.

Nostris. means “our.” This word shows that the debtors are connected to the speaker and their group, making the act of forgiveness personal.

The sequence “Sicut et nos dimittimus debitoribus nostris” highlights the reciprocal nature of forgiveness. It suggests that the speaker’s willingness to forgive others is tied to their hope for divine forgiveness, creating a powerful moral and spiritual connection.

---

Line 9 Et ne nos inducas in tentationem

And do not lead us into temptation.

Et. means “and.” This word connects this request to the previous ones, continuing the flow of the prayer.

Ne. means “not.” This word introduces a negative request, asking for something to be avoided.

Nos. means “us.” This word identifies the speaker and their group as the ones asking for protection.

Inducas. means “lead.” This word expresses the action being asked to avoid, showing a desire to be kept away from danger.

In. means “into.” This word shows movement toward a state or situation, in this case, temptation.

Tentationem. means “temptation.” This word represents situations of moral or spiritual testing, which the speaker wishes to avoid.

The phrase “Et ne nos inducas in tentationem” is a plea for protection from situations of trial or testing. It reflects humility and an acknowledgment of human vulnerability, asking for divine guidance and strength.

---

Line 10 Sed libera nos a malo

But deliver us from evil.

Sed. means “but.” This word introduces a contrast, shifting the focus from avoiding temptation to seeking deliverance.

Libera. means “deliver.” This word is a direct request for rescue or protection, showing urgency and dependence.

Nos. means “us.” This word identifies the speaker and their group as the ones asking for help.

A. means “from.” This word shows separation, asking to be kept away from something harmful.

Malo. means “evil.” This word represents harm, sin, or anything that threatens the speaker’s well-being.

The phrase “Sed libera nos a malo” is a powerful request for rescue from evil. It contrasts with the previous line, moving from avoiding temptation to actively seeking protection, and reflects trust in God’s ability to save.

---

Line 11 Amen

Amen.

Amen. means “so be it.” This word is a declaration of agreement and trust, affirming everything that has been said in the prayer.

The sequence “Amen” concludes the prayer with a strong affirmation of faith. It expresses confidence in God’s ability to fulfill the requests made and serves as a universal symbol of trust and submission.

Original Inscription

SENATVS POPVLVSQVE ROMANVSIMP CAESARI DIVI NERVAE F NERVAETRAIANO AVG GERM DACICO PONTIFMAXIMO TRIB POT XVII IMP VI COS VI P PAD DECLARANDVM QVANTAE ALTITVDINISMONS ET LOCVS TANTIS OPERIBVS SIT EGESTVS

Complete Translation

The Senate and People of Rome dedicate this monument to Emperor Caesar Trajan, son of the divine Nerva, Augustus, conqueror of Germany and Dacia, Chief Priest, holder of tribunician power for the seventeenth time, acclaimed imperator six times, consul six times, father of the country, to show how great the hill and site were that were removed by such great works.

Line 1

Latin

SENATVS POPVLVSQVE ROMANVS

Translation

The Senate and People of Rome

Word Analysis

Senatus“The Senate.” A noun in the nominative case. It refers to Rome’s governing senate.

Populusque“And the People.”

This word combines:

* populus = people

* -que = and

The suffix -que is attached directly to the end of a word and means “and.”

Romanus“Roman.” An adjective describing both senatus and populus.

Summary

The phrase Senatus Populusque Romanus, often abbreviated SPQR, was one of the most important official formulas of the Roman state.

Line 2

Latin

IMP CAESARI DIVI NERVAE F NERVAE

Translation

To Emperor Caesar, son of the divine Nerva

Word Analysis

IMP (Imperatori)“To the Emperor.” A dative form indicating the recipient of the dedication.

Caesari“To Caesar.” Further identifies the emperor being honored.

Divi“Of the divine one.” Refers to a ruler who had been officially deified after death.

Nervae“Of Nerva.”

F (Filius)“Son.”

Summary

The inscription honors Trajan as the adopted son of the deified Emperor Nerva.

Line 3

Latin

TRAIANO AVG GERM DACICO PONTIF

Translation

To Trajan Augustus, conqueror of Germany and Dacia, chief priest

Word Analysis

Traiano“To Trajan.”

AVG (Augusto)“Augustus,” an imperial title.

GERM (Germanico)“Conqueror of Germany.”

Dacico“Conqueror of Dacia.”

Pontif (Pontifici)“To the priest.”

Summary

This line lists several of Trajan’s imperial, military, and religious titles.

Line 4

Latin

MAXIMO TRIB POT XVII IMP VI COS VI P P

Translation

Chief Priest, holder of tribunician power for the seventeenth time, acclaimed imperator six times, consul six times, father of the country

Word Analysis

Maximo“Greatest” or “highest.” Completes the title Pontifex Maximus.

TRIB POT XVIITribunicia Potestate XVII

Holder of tribunician power for the seventeenth time.

IMP VIAcclaimed imperator six times.

COS VIServed as consul six times.

P P (Pater Patriae)“Father of the Country.”

Summary

This line catalogs Trajan’s religious authority, political offices, and military honors.

Line 5

Latin

AD DECLARANDVM QVANTAE ALTITVDINIS

Translation

To show how great the height was

Word Analysis

Ad“For the purpose of.”

Declarandum“Showing” or “making clear.”

Quantae“How great.”

Altitudinis“Height.”

Summary

The inscription begins to explain the purpose of the monument.

Line 6

Latin

MONS ET LOCVS TANTIS OPERIBVS SIT EGESTVS

Translation

The hill and site were removed by such great works

Word Analysis

Mons“Hill.”

Et“And.”

Locus“Place” or “site.”

Tantis“So great.”

Operibus“Works” or “construction projects.”

Sit Egestus“Was removed” or “was excavated.”

Summary

The final line explains that the column marks the amount of earth removed during the construction of Trajan’s Forum.