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Latin in finem pro ea quae hereditatem consequitur psalmus David verba mea auribus percipe Domine intellege clamorem meum intende voci orationis meae rex meus et Deus meus quoniam ad te orabo Domine mane exaudies vocem meam mane adstabo tibi et videbo quoniam non deus volens iniquitatem tu es neque habitabit iuxta te malignus neque permanebunt iniusti ante oculos tuos odisti omnes qui operantur iniquitatem perdes omnes; qui loquuntur mendacium virum sanguinum et dolosum abominabitur Dominus Line one in finem pro ea quae hereditatem consequitur psalmus David For the end, on behalf of her who inherits, a psalm of David. in finem pro ea quae hereditatem consequitur For the end, for her who inherits. psalmus David A psalm of David. Line two verba mea auribus percipe Domine intellege clamorem meum Hear my words with your ears, Lord, understand my cry. verba mea auribus percipe Domine Hear my words with your ears, O Lord. intellege clamorem meum Understand my cry. Line three intende voci orationis meae rex meus et Deus meus Attend to the voice of my prayer, my king and my God. intende voci orationis meae Pay attention to the voice of my prayer. rex meus et Deus meus My King and my God. Line four quoniam ad te orabo Domine mane exaudies vocem meam Since I will pray to you, Lord, in the morning you will hear my voice. quoniam ad te orabo Domine For to you I will pray, O Lord. mane exaudies vocem meam In the morning, you will hear my voice. Line five mane adstabo tibi et videbo quoniam non deus volens iniquitatem tu es In the morning I will stand by you and I will see because you are not a god willing iniquity. mane adstabo tibi In the morning, I will stand before you. et videbo And I will see. quoniam non deus volens iniquitatem tu es For you are not a God who desires iniquity. Line six neque habitabit iuxta te malignus neque permanebunt iniusti ante oculos tuos Nor will the wicked dwell near you, nor will the unjust remain before your eyes. neque habitabit iuxta te malignus The wicked will not dwell near you. neque permanebunt iniusti ante oculos tuos The unjust will not remain before your eyes. Line seven odisti omnes qui operantur iniquitatem perdes omnes; qui loquuntur mendacium virum sanguinum et dolosum abominabitur Dominus You hate all who work iniquity; you will destroy all who speak lies. The Lord will abhor the man of blood and deceit. odisti omnes qui operantur iniquitatem You hate all who work iniquity. perdes omnes; qui loquuntur mendacium You will destroy all who speak lies. virum sanguinum et dolosum abominabitur Dominus The Lord abhors the bloodthirsty and deceitful man. Thanks for reading! Subscribe for free to receive new posts and support my work. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit digitalmonastery.substack.com

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 Line one Pater noster, qui es in caelis Our Father, who are in the heavens Pater noster Our Father qui es in caelis who art in heaven Line two sanctificetur nomen tuum Hallowed be your name. Line three Adveniat regnum tuum May your kingdom come. Line four Fiat voluntas tua Let your will be done Line five sicut in caelo et in terra As in heaven and on earth sicut in caelo as it is in heaven et in terra and on earth Line six Panem nostrum cotidianum da nobis hodie Give us today our daily bread. Panem nostrum cotidianum Our daily bread da nobis hodie give us this day Line seven Et dimitte nobis debita nostra And forgive us our debts Line eight sicut et nos dimittimus debitoribus nostris Just as we forgive our debtors Line nine Et ne nos inducas in tentationem And do not lead us into temptation Line ten sed libera nos a malo But deliver us from evil. Line eleven Amen Amen Thanks for reading! Subscribe for free to receive new posts and support my work. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit digitalmonastery.substack.com

Inscription A . ☧ . Ω . SAMUELI . JOHNSON GRAMMATICO . ET . CRITICO SCRIPTORUM . ANGLICORUM LITTERATE . PERITO POETAE LUMINIBUS . SENTENTIARUM ET . PONDERIBUS . VERBORUM ADMIRABILI MAGISTRO . VIRTUTIS . GRAVISSIMO HOMINI . OPTIMO . ET SINGULARIS . EXEMPLI QUI . VIXIT . ANN . LXXV MENS . III . DIEB . XIII DECESSIT . IDIB . DECEMBR ANN . CHRIST . CIƆ . IƆCC . LXXXIIII SEPULT . IN . AED . SANCT . PETR . WESTMONASTERIENS . XIII . KAL . IANVAR ANN . CHRIST . CIƆ . IƆCC . LXXXV AMICI . ET . SODALES LITTERARII PECUNIA . CONLATA H . M . FACIUND . CURAVAR . Header A . ☧ . Ω . The Greek letter Alpha, the Greek letters Chi and Rho, a Christogram for Christ, the Greek letter Omega. A. is the Greek symbol Alpha. The first letter of the Greek alphabet, used here as a symbol of the beginning. ☧. is the Christogram Chi-Rho. A Christogram formed from the first two Greek letters of the word Christos; often used as a symbol for Jesus Christ. Ω. is the Greek symbol Omega. The last letter of the Greek alphabet, used here as a symbol of the end. Reading line one Samueli Johnson To Samuel Johnson Samueli. means “Samuel”. This is the dative singular form of the masculine noun “Samuelus,” indicating the indirect object or recipient of the action. It functions here as the object of an implied preposition, likely “to,” addressing Samuel directly. Johnson. means “Johnson”. This is a proper noun in the nominative singular case, masculine in gender. It functions as an apposition to “Samueli,” clarifying or specifying the identity of Samuel. As a foreign name, “Johnson” retains its original form without Latin inflection. Reading line two Grammatico et critico To the grammarian and critic Grammatico. means “grammarian”. This is the dative singular form of the masculine noun “grammaticus,” indicating the indirect object or recipient of the action. It refers to a person skilled in grammar or language studies. et. means “and”. This is a conjunction used to coordinate or link two nouns, showing that both “grammatico” and “critico” are recipients of the implied action. critico. means “critic”. This is the dative singular form of the masculine noun “criticus,” also indicating the indirect object or recipient. It refers to a person who evaluates or analyzes works critically. Reading line three Scriptorum Anglicorum Of English writers Scriptorum. means “writer”. This is the genitive plural form of the masculine noun “scriptor,” indicating possession or association. It refers to multiple writers or authors, emphasizing their collective identity. Anglicorum. means “English”. This is the genitive plural form of the masculine adjective “Anglicus,” agreeing with “Scriptorum” in case, number, and gender. It specifies the nationality or characteristic of the writers, marking them as English. Reading line four Litterate perito To the man skilled in literature Litterate. means “learned”. This is the vocative singular form of the masculine adjective “litteratus,” used for direct address. It highlights the quality of being educated or scholarly, addressing the person directly. perito. means “expert”. This is the dative singular form of the masculine adjective “peritus,” indicating the recipient or indirect object. It emphasizes skill or experience, functioning substantively as a noun. Reading line five Poetae To the poet Poetae. means “poet”. This is the nominative plural form of the masculine noun “poeta,” indicating multiple poets as the subject of the sentence. Despite its first declension ending in “-a,” “poeta” is masculine, which is atypical for Latin nouns. Reading line six Luminibus sententiarum In the brilliance of thoughts Luminibus. means “light”. It is a noun in the dative case, plural number, and neuter gender. Here, it functions as the indirect object, receiving the metaphorical association of enlightenment or guidance. Sententiarum. means “opinion”. It is a noun in the genitive case, plural number, and feminine gender. It serves as a possessive modifier, indicating that the lights belong to or are associated with the opinions. Reading line seven Et ponderibus verborum And in the weight of words Et. means “and”. It is a conjunction that links this phrase to a preceding context, introducing an additional idea or element to the discussion. Ponderibus. means “weight”. It is a noun in the ablative case, plural number, and neuter gender. Here, it functions as an ablative of means, indicating the instrument or method by which something is achieved—metaphorically, the significance or impact of the weights. Verborum. means “word”. It is a noun in the genitive case, plural number, and neuter gender. It serves as a possessive modifier, showing that the weights belong to or pertain to the words. Reading line eight Admirabili To the admirable man Admirabili. means “admirable”. It is an adjective in the dative case, singular number, and neuter gender. Depending on context, it could also be ablative, indicating either the recipient or the means of an action. The adjective agrees with an implied noun, which could refer to a person, thing, or concept, depending on the surrounding text. Reading line nine Magistro virtutis gravissimo To the most serious teacher of virtue Magistro. means “teacher”. It is a noun in the dative case, singular number, and masculine gender. Here, it functions as the indirect object, indicating the recipient of the action or dedication. Virtutis. means “virtue”. It is a noun in the genitive case, singular number, and feminine gender. It serves as a possessive modifier, defining the domain or quality associated with the teacher. Gravissimo. means “most serious”. It is the superlative form of the adjective “gravis,” in the dative case, singular number, and masculine gender. It modifies “magistro,” emphasizing the teacher’s exceptional gravity or seriousness. Reading line ten Homini optimo et To the best and most honorable man, and Homini. means “man”. It is a noun in the dative case, singular number, and masculine gender. It functions as the indirect object of the phrase, indicating the recipient of something. Optimo. means “best”. This is a superlative adjective in the dative case, singular number, and masculine gender, agreeing with “homini” in case, number, and gender. It modifies “homini,” emphasizing the exceptional quality of the man. Et. means “and”. It is a conjunction serving as a coordinator, linking this phrase to another element that follows. Reading line eleven Singularis exempli Of singular example Singularis. means “singular”. This is an adjective in the genitive case, singular number, and neuter gender, functioning as a modifier of “exempli.” It conveys a sense of uniqueness or rarity. Exempli. means “example”. This is a noun in the genitive case, singular number, and neuter gender. It serves as the head of the phrase, indicating possession or association, as in “of example.” Reading line twelve Qui vixit annos septuaginta quinque Who lived seventy-five years Qui. means “who”. It is a relative pronoun in the nominative case, singular number, and masculine gender. It introduces a relative clause and serves as the subject of the verb “vixit,” referring back to an implied antecedent. Vixit. means “lived”. This is a verb in the indicative mood, perfect tense, active voice, and third person singular. It functions as the predicate of the relative clause, describing a completed action in the past. ANN. is an abbreviation of annos. annos means “years”. This is a noun in the accusative case, plural number, and masculine gender. It serves as the direct object of “vixit,” indicating the duration of time lived. Annus in the accusative plural, counting the years of life. LXXV. is the Roman numeral for 75. Here it has cardinal force and is read septuaginta quinque. Reading line thirteen Menses tres dies tredecim Three months, thirteen days MENS. is an abbreviation of menses. menses means “months”. This is a noun in the nominative case, plural number, and masculine gender. It functions as the subject or focus of the phrase, indicating a time span. Mensis in the accusative plural, counting the months. III. is the Roman numeral for 3. Here it has cardinal force and is read tres. DIEB. is an abbreviation of dies. dies means “days”. This is a noun in the nominative case, plural number, and masculine gender. It serves as a parallel subject to “menses,” introducing a second time span. Dies in the accusative plural, counting the days. XIII. is the Roman numeral for 13. Here it has cardinal force and is read tredecim. Reading line fourteen Decessit idibus Decembris He died on the Ides of December Decessit. means “depart, die”. It is a verb in the indicative mood, perfect tense, active voice, and third person. As the predicate of the sentence, it conveys a completed action, with the subject implied rather than explicitly stated. IDIB. is an abbreviation of idibus. idibus means “Ides”. It is a noun in the ablative case, plural number, and feminine gender. It serves as the object of an implied preposition, indicating the time when the action occurred. Idibus, the ablative plural of Idus, the middle day of a Roman month. DECEMBR. is an abbreviation of Decembris. Decembris means “December”. It is a noun in the genitive case, singular number, and masculine gender. It functions as a genitive modifier, specifying the month in which the Ides occur. Genitive of December, agreeing with idibus to mean ‘of December.’ Reading line fifteen Anno Christi mille septingenti octoginta quattuor In the year of Christ 1784 ANN. is an abbreviation of Anno. Anno means “year”. It is a noun in the ablative case, singular number, and masculine gender. It serves as the object of an implied preposition, indicating the time

Latin in finem in carminibus psalmus David cum invocarem exaudivit me Deus iustitiae meae in tribulatione dilatasti mihi miserere mei et exaudi orationem meam filii hominum usquequo gravi corde ut quid diligitis vanitatem et quaeritis mendacium diapsalma et scitote quoniam mirificavit Dominus sanctum suum Dominus exaudiet me cum clamavero ad eum irascimini et nolite peccare quae dicitis in cordibus vestris in cubilibus vestris conpungimini diapsalma sacrificate sacrificium iustitiae et sperate in Domino multi dicunt quis ostendet nobis bona signatum est super nos lumen vultus tui Domine dedisti laetitiam in corde meo a fructu frumenti et vini et olei sui multiplicati sunt in pace in id ipsum dormiam et requiescam quoniam tu Domine singulariter in spe constituisti me Line one in finem in carminibus psalmus David into the end in the songs A psalm of David in finem For the end. in carminibus Among the songs. psalmus David A psalm of David. Line two cum invocarem exaudivit me Deus iustitiae meae in tribulatione dilatasti mihi miserere mei et exaudi orationem meam When I called, the God of my righteousness heard me. In tribulation, you have made room for me. Have mercy on me and hear my prayer. cum invocarem exaudivit me Deus iustitiae meae When I called, the God of my righteousness heard me. in tribulatione dilatasti mihi In my distress, You gave me relief. miserere mei Have mercy on me. et exaudi orationem meam And hear my prayer. Line three filii hominum usquequo gravi corde ut quid diligitis vanitatem et quaeritis mendacium diapsalma Sons of men, how long with a heavy heart? Why do you love vanity? And you seek a lie. diapsalma filii hominum usquequo gravi corde O sons of men, how long will you be heavy-hearted? ut quid diligitis vanitatem Why do you love vanity? et quaeritis mendacium And seek after lies? diapsalma A musical interlude, or cue for reflection. Line four et scitote quoniam mirificavit Dominus sanctum suum Dominus exaudiet me cum clamavero ad eum And know that the Lord has made his holy one wonderful. The Lord will hear me when I have called to him et scitote quoniam mirificavit Dominus sanctum suum Know that the Lord has set apart His holy one. Dominus exaudiet me The Lord will hear me. cum clamavero ad eum When I cry out to Him. Line five irascimini et nolite peccare quae dicitis in cordibus vestris in cubilibus vestris conpungimini diapsalma Be angry and do not sin. What you say in your hearts In your beds, you are pricked. diapsalma irascimini et nolite peccare Be angry, and do not sin. quae dicitis in cordibus vestris in cubilibus vestris conpungimini Ponder in your hearts, on your beds, and be contrite. diapsalma A musical interlude, or cue for reflection. Line six sacrificate sacrificium iustitiae et sperate in Domino Offer the sacrifice of justice. And hope in the Lord. sacrificate sacrificium iustitiae Offer the sacrifices of righteousness. et sperate in Domino And trust in the Lord. Line seven multi dicunt quis ostendet nobis bona signatum est super nos lumen vultus tui Domine Many say, ‘Who will show us good things?’ The light of your face, O Lord, has been set upon us. multi dicunt Many say, quis ostendet nobis bona Who will show us good things? signatum est super nos lumen vultus tui Domine The light of Your face, O Lord, has been set upon us. Line eight dedisti laetitiam in corde meo a fructu frumenti et vini et olei sui multiplicati sunt You have given joy in my heart. from the fruit of the grain both of his wine and of his oil They were multiplied. dedisti laetitiam in corde meo You have put gladness in my heart. a fructu frumenti et vini et olei sui multiplicati sunt From the fruit of their grain, wine, and oil, they have increased. Line nine in pace in id ipsum dormiam et requiescam In peace, into that very thing. I will sleep and I will rest. Line ten quoniam tu Domine singulariter in spe constituisti me Since you, Lord, uniquely You have established me in hope. Thanks for reading! Subscribe for free to receive new posts and support my work. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit digitalmonastery.substack.com

Inscription SENATVS·POPVLVSQVE·ROMANVS IMP·CAESARI·DIVI·NERVAE·F·NERVAE TRAIANO·AVG·GERM·DACICO·PONTIF MAXIMO·TRIB·POT·XVII·IMP·VI·COS·VI·P·P AD·DECLARANDVM·QVANTAE·ALTITVDINIS MONS·ET·LOCVS·TAN[TIS·OPER]IBVS·SIT·EGESTVS Physical rows follow the surviving inscription; brackets mark restored lost text in the final row. Reading line one Senatus populusque Romanus The Senate and People of Rome Senatus. means “Senate”. It is a masculine noun in the nominative singular, serving as the subject of the sentence. This term refers to the governing body of Rome, emphasizing its authority and prominence. populusque. means “and the people”. It combines the masculine nominative singular noun populus with the enclitic -que, and functions with Senatus as the subject. Romanus. means “Roman”. It is a masculine adjective in the nominative singular, modifying populus and identifying the people as Roman. Reading line two Imperatori Caesari divi Nervae filio Nervae Traiano Augusto Germanico Dacico Pontifici Maximo To the emperor Caesar Nerva Trajan Augustus, son of the deified Nerva, conqueror of Germany and Dacia, chief priest Imperatori Caesari to Emperor Caesar IMP. is an abbreviation of Imperatori. Imperatori means “emperor”. It is a masculine noun in the dative singular, indicating the recipient of the dedication. This term highlights the supreme authority of the individual being addressed. Caesari. means “Caesar”. It is a masculine noun in the dative singular, functioning as an appositional title to Imperatori. Caesar was a title of high rank, originally derived from Julius Caesar, and later used by Roman emperors. divi Nervae filio son of the divine Nerva divi. means “divine”. It is a masculine adjective in the genitive singular, modifying Nervae. This term signifies the deification of Nerva, a posthumous honor granted to emperors. Nervae. means “Nerva”. It is a masculine noun in the genitive singular, indicating possession or lineage. Here, it specifies the divine status of Nerva and his relationship to the Emperor. F. is an abbreviation of filio. filio means “son”. It is a masculine noun in the dative singular, functioning as an appositional clarification to Imperatori Caesari. This term reinforces the familial connection to Nerva. Nervae Traiano Augusto Nerva Trajan Augustus Nervae. means “Nerva”. It is repeated as a masculine noun in the genitive singular, again indicating possession or lineage. This repetition emphasizes the Emperor’s heritage. Traiano. means “Trajan”. It is a masculine adjective in the dative singular, modifying Imperatori. Trajan is the Emperor’s personal name, further specifying his identity. AVG. is an abbreviation of Augusto. Augusto means “Augustus”. It is a masculine adjective in the dative singular, modifying Imperatori. Augustus was an honorific title denoting supreme authority and reverence. Germanico Dacico conqueror of the Germans and Dacians GERM. is an abbreviation of Germanico. Germanico means “Germanicus”. It is a masculine adjective in the dative singular, modifying Imperatori. This title commemorates military victories in Germania, underscoring the Emperor’s achievements. Dacico. means “Dacicus”. It is a masculine adjective in the dative singular, modifying Imperatori. This title celebrates military successes in Dacia, further glorifying the Emperor’s conquests. Pontifici Maximo Chief Priest PONTIF. is an abbreviation of Pontifici. Pontifici means “pontiff”. It is a masculine noun in the dative singular, functioning as an appositional title to Imperatori. Pontifex Maximus was the highest religious office in Rome, combining spiritual and political power. The title continues with Maximo at the beginning of physical row four. Maximo. means “greatest”. It is a masculine adjective in the dative singular, modifying Pontifici. This superlative emphasizes the unparalleled status of the Pontifex Maximus. Reading line three tribunicia potestate septimum decimum imperatori sextum consuli sextum patri patriae Holding tribunician power for the seventeenth time, acclaimed imperator six times, consul six times, father of the fatherland tribunicia potestate septimum decimum holding tribunician power for the seventeenth time TRIB. is an abbreviation of tribunicia. tribunicia means “tribunician”. It is an adjective in the ablative singular feminine, modifying “potestate.” Here, it describes the type of power being exercised, specifically the tribunician authority, which was a key aspect of Roman governance. POT. is an abbreviation of potestate. potestate means “power”. It is a noun in the ablative singular feminine, functioning as the object of the implied preposition “with” or “by.” The ablative indicates the means or capacity in which the subject acts, emphasizing the authority held. XVII. is the Roman numeral for 17. Here it has ordinal-adverbial force and is read septimum decimum. imperatori sextum hailed as emperor for the sixth time IMP. is an abbreviation of imperatori. imperatori means “commander”. It is a noun in the dative singular masculine, functioning as an indirect object. The dative case expresses the role or title held, indicating that the subject is acting in the capacity of imperator. VI. is the Roman numeral for 6. Here it has ordinal-adverbial force in the context of imperatorial acclamation and is read sextum. consuli sextum consul for the sixth time COS. is an abbreviation of consuli. consuli means “consul”. It is a noun in the dative singular masculine, functioning as an indirect object. Like “imperatori,” the dative case indicates the role or title held, showing the subject acting in the capacity of consul. VI. is the Roman numeral for 6. Here it has ordinal-adverbial force in the context of consulship and is read sextum. patri patriae Father of the Fatherland P·P. is an abbreviation of patri patriae, “father of the fatherland.” The expanded words complete the emperor’s honorific titles. Reading line four ad declarandum quantae altitudinis mons et locus tantis operibus sit egestus To demonstrate how lofty a hill and how much ground were carried away for such great works ad declarandum to declare ad. means “to”. It is a preposition governing the accusative case, indicating purpose or direction in this line, specifically the aim of declaring something. declarandum. means “declaring”. It is a gerund in the accusative case, functioning as the object of the preposition “ad” to express purpose. quantae altitudinis mons et locus the height of the mountain and the place quantae. means “how great”. It is an adjective in the genitive case, singular, feminine, modifying “altitudinis” and introducing an indirect question about the magnitude of the height. altitudinis. means “height”. It is a noun in the genitive case, singular, feminine, used to express a quality or measurement, specifically the height of the mountain and place. mons. means “mountain”. It is a noun in the nominative case, singular, masculine, serving as one of the subjects of the clause. et. means “and”. It is a conjunction functioning as a coordinator, linking “mons” and “locus” as joint subjects. locus. means “place”. It is a noun in the nominative case, singular, masculine, serving as the second subject of the clause, joined to “mons” by “et.” tantis operibus sit egestus that has been removed by such great works tantis. means “so great”. It is an adjective in the ablative case, plural, masculine, modifying “operibus” to emphasize the magnitude of the works. operibus. means “work”. It is a noun in the ablative case, plural, neuter, functioning as the object of the ablative of means, indicating the instrument by which the excavation was accomplished. sit. means “be”. It is a verb in the present subjunctive, active voice, third person singular, functioning as the predicate of the indirect question introduced by “quantae.” egestus. means “excavated”. It is a perfect passive participle in the nominative case, singular, masculine, agreeing with “mons et locus” and describing their state as the result of the works. Thanks for reading! Subscribe for free to receive new posts and support my work. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit digitalmonastery.substack.com

Latin psalmus David cum fugeret a facie Abessalon filii sui Domine quid multiplicati sunt qui tribulant me multi insurgunt adversum me multi dicunt animae meae non est salus ipsi in Deo eius diapsalma tu autem Domine susceptor meus es gloria mea et exaltans caput meum voce mea ad Dominum clamavi et exaudivit me de monte sancto suo diapsalma ego dormivi et soporatus sum exsurrexi quia Dominus suscipiet me non timebo milia populi circumdantis me exsurge Domine salvum me fac Deus meus quoniam tu percussisti omnes adversantes mihi sine causa dentes peccatorum contrivisti Domini est salus et super populum tuum benedictio tua Line one psalmus David cum fugeret a facie Abessalon filii sui A psalm of David when he fled from the face of Absalom, his son. psalmus David A psalm of David cum fugeret a facie Abessalon filii sui when he fled from the face of Absalom, his son Line two Domine quid multiplicati sunt qui tribulant me Lord, why have they multiplied who trouble me? Domine Lord quid multiplicati sunt qui tribulant me how many are they who trouble me! Line three multi insurgunt adversum me Many rise up against me Line four multi dicunt animae meae Many speak to my soul. Line five non est salus ipsi in Deo eius There is no salvation for him in his God. Line six diapsalma diapsalma Line seven tu autem Domine susceptor meus es But you, Lord, are my protector. Line eight gloria mea et exaltans caput meum My glory and the one who lifts up my head gloria mea my glory, et exaltans caput meum and the one who lifts up my head. Line nine voce mea ad Dominum clamavi With my voice, I cried out to the Lord. Line ten et exaudivit me de monte sancto suo And he heard me from his holy mountain. Line eleven diapsalma diapsalma Line twelve ego dormivi et soporatus sum I slept and I was put to sleep. Line thirteen exsurrexi quia Dominus suscipiet me I rose up because the Lord will receive me Line fourteen non timebo milia populi circumdantis me I will not fear the thousands of people surrounding me. Line fifteen exsurge Domine salvum me fac Deus meus Rise up, Lord; save me, my God. exsurge Domine Arise, Lord! salvum me fac Deus meus Save me, my God! Line sixteen quoniam tu percussisti omnes adversantes mihi sine causa Since you have struck all opposing me without cause Line seventeen dentes peccatorum contrivisti You have crushed the teeth of sinners. Line eighteen Domini est salus Salvation belongs to the Lord. Line nineteen et super populum tuum benedictio tua and upon your people, your blessing This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit digitalmonastery.substack.com

Companion Article for podcast with in-depth definitions and grammar. Latin PSALMUS David quare fremuerunt gentes et populi meditati sunt inania adstiterunt reges terrae et principes convenerunt in unum adversus Dominum et adversus christum eius diapsalma disrumpamus vincula eorum et proiciamus a nobis iugum ipsorum qui habitat in caelis inridebit eos et Dominus subsannabit eos tunc loquetur ad eos in ira sua et in furore suo conturbabit eos ego autem constitutus sum rex ab eo super Sion montem sanctum eius praedicans praeceptum eius Dominus dixit ad me filius meus es tu ego hodie genui te postula a me et dabo tibi gentes hereditatem tuam et possessionem tuam terminos terrae reges eos in virga ferrea tamquam vas figuli confringes eos et nunc reges intellegite erudimini qui iudicatis terram servite Domino in timore et exultate ei in tremore adprehendite disciplinam nequando irascatur Dominus et pereatis de via iusta cum exarserit in brevi ira eius beati omnes qui confidunt in eo Line one PSALMUS David quare fremuerunt gentes et populi meditati sunt inania A psalm of David: Why did the nations rage and the peoples devise vain things? PSALMUS David A Psalm of David quare fremuerunt gentes Why do the nations rage? et populi meditati sunt inania And the peoples plot in vain? Line two adstiterunt reges terrae et principes convenerunt in unum adversus Dominum et adversus christum eius diapsalma The kings of the earth stood by, and the princes gathered together as one against the Lord and against His anointed. Diapsalma. adstiterunt reges terrae The kings of the earth take their stand, et principes convenerunt in unum And the rulers gather together as one, adversus Dominum Against the Lord, et adversus christum eius And against His anointed. diapsalma A musical interlude, or cue for reflection Line three disrumpamus vincula eorum et proiciamus a nobis iugum ipsorum Let us break their chains and cast away their yoke from us. disrumpamus vincula eorum Let us break their chains, et proiciamus a nobis iugum ipsorum And cast away their yoke from us. Line four qui habitat in caelis inridebit eos et Dominus subsannabit eos He who dwells in the heavens will laugh at them, and the Lord will mock them. qui habitat in caelis He who dwells in the heavens inridebit eos will laugh at them et Dominus subsannabit eos and the Lord will mock them Line five tunc loquetur ad eos in ira sua et in furore suo conturbabit eos Then he will speak to them in his anger and in his fury he will trouble them. tunc loquetur ad eos in ira sua Then He will speak to them in His anger et in furore suo conturbabit eos and in His wrath He will terrify them Line six ego autem constitutus sum rex ab eo super Sion montem sanctum eius praedicans praeceptum eius I, however, have been appointed king by him over Zion, his holy mountain, proclaiming his command. ego autem constitutus sum rex ab eo But I have been established as king by Him super Sion montem sanctum eius on Zion, His holy mountain praedicans praeceptum eius proclaiming His decree Line seven Dominus dixit ad me filius meus es tu ego hodie genui te The Lord said to me, ‘You are my son; today I have begotten you.’ Dominus dixit ad me The Lord said to me filius meus es tu You are My son ego hodie genui te Today I have begotten you Line eight postula a me et dabo tibi gentes hereditatem tuam et possessionem tuam terminos terrae Ask of me, and I will give you the nations as your inheritance and your possession to the ends of the earth. postula a me Ask of Me et dabo tibi gentes hereditatem tuam and I will give you the nations as your inheritance et possessionem tuam terminos terrae and the ends of the earth as your possession Line nine reges eos in virga ferrea tamquam vas figuli confringes eos You will break the kings with an iron rod, like a potter’s vessel, you will shatter them. reges eos in virga ferrea You will rule them with a rod of iron tamquam vas figuli confringes eos and shatter them like a potter’s vessel Line ten et nunc reges intellegite erudimini qui iudicatis terram And now, O kings, understand; be instructed, you who judge the earth. et nunc reges intellegite And now, kings, understand erudimini qui iudicatis terram Be instructed, you who judge the earth Line eleven servite Domino in timore et exultate ei in tremore Serve the Lord in fear and exult to him in trembling. servite Domino in timore Serve the Lord with fear et exultate ei in tremore and rejoice with trembling Line twelve adprehendite disciplinam nequando irascatur Dominus et pereatis de via iusta Take hold of discipline lest the Lord becomes angry and you perish from the just way. adprehendite disciplinam Take hold of discipline nequando irascatur Dominus lest the Lord become angry et pereatis de via iusta and you perish from the righteous path Line thirteen cum exarserit in brevi ira eius beati omnes qui confidunt in eo When his anger flares up in a short time, blessed are all who trust in him. cum exarserit in brevi ira eius when His wrath is quickly kindled beati omnes qui confidunt in eo Blessed are all who trust in Him Thanks for reading! 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Latin PSALMUS David quare fremuerunt gentes et populi meditati sunt inania adstiterunt reges terrae et principes convenerunt in unum adversus Dominum et adversus christum eius diapsalma disrumpamus vincula eorum et proiciamus a nobis iugum ipsorum qui habitat in caelis inridebit eos et Dominus subsannabit eos tunc loquetur ad eos in ira sua et in furore suo conturbabit eos ego autem constitutus sum rex ab eo super Sion montem sanctum eius praedicans praeceptum eius Dominus dixit ad me filius meus es tu ego hodie genui te postula a me et dabo tibi gentes hereditatem tuam et possessionem tuam terminos terrae reges eos in virga ferrea tamquam vas figuli confringes eos et nunc reges intellegite erudimini qui iudicatis terram servite Domino in timore et exultate ei in tremore adprehendite disciplinam nequando irascatur Dominus et pereatis de via iusta cum exarserit in brevi ira eius beati omnes qui confidunt in eo Verse 1 PSALMUS David quare fremuerunt gentes et populi meditati sunt inania A psalm of David: Why did the nations rage and the peoples devise vain things? PSALMUS — noun: psalm David — noun: David quare — adverb: why fremuerunt — verb: rage gentes — noun: nations et — conjunction: and populi — noun: peoples meditati — verb: devise sunt — verb: be inania — adjective: vain Verse 2 adstiterunt reges terrae et principes convenerunt in unum adversus Dominum et adversus christum eius diapsalma The kings of the earth stood by, and the princes gathered together as one against the Lord and against His anointed. Diapsalma. adstiterunt — verb: stand by reges — noun: king terrae — noun: earth et — conjunction: and principes — noun: prince convenerunt — verb: gather together in — preposition: in unum — adjective: one adversus — preposition: against Dominum — noun: Lord et — conjunction: and adversus — preposition: against christum — noun: anointed eius — pronoun: his diapsalma: a musical interlude, or cue for reflection Verse 3 disrumpamus vincula eorum et proiciamus a nobis iugum ipsorum Let us break their chains and throw off their yoke from us. disrumpamus — verb: break apart vincula — noun: chain eorum — pronoun: their et — conjunction: and proiciamus — verb: cast away a — preposition: from nobis — pronoun: us iugum — noun: yoke ipsorum — pronoun: their Verse 4 qui habitat in caelis inridebit eos et Dominus subsannabit eos He who dwells in the heavens will laugh at them, and the Lord will mock them. qui — pronoun: who habitat — verb: dwell in — preposition: in caelis — noun: heaven inridebit — verb: laugh at eos — pronoun: them et — conjunction: and Dominus — noun: Lord subsannabit — verb: mock eos — pronoun: them Verse 5 tunc loquetur ad eos in ira sua et in furore suo conturbabit eos Then he will speak to them in his anger, and in his fury he will trouble them. tunc — adverb: then loquetur — verb: speak ad — preposition: to eos — pronoun: them in — preposition: in ira — noun: anger sua — adjective: his et — conjunction: and in — preposition: in furore — noun: fury suo — adjective: his conturbabit — verb: trouble eos — pronoun: them Verse 6 ego autem constitutus sum rex ab eo super Sion montem sanctum eius praedicans praeceptum eius I, however, have been appointed king by him over Zion, his holy mountain, proclaiming his command. ego — pronoun: I autem — adverb: however constitutus — verb: appoint sum — verb: am rex — noun: king ab — preposition: by eo — pronoun: him super — preposition: over Sion — noun: Zion montem — noun: mountain sanctum — adjective: holy eius — pronoun: his praedicans — participle: proclaiming praeceptum — noun: command eius — pronoun: his Verse 7 Dominus dixit ad me filius meus es tu ego hodie genui te The Lord said to me, ‘You are my son; today I have begotten you.’ Dominus — noun: lord dixit — verb: say ad — preposition: to me — pronoun: me filius — noun: son meus — adjective: my es — verb: are tu — pronoun: you ego — pronoun: I hodie — adverb: today genui — verb: beget te — pronoun: you Verse 8 postula a me et dabo tibi gentes hereditatem tuam et possessionem tuam terminos terrae Ask of me, and I will give you the nations as your inheritance and your possession to the ends of the earth. postula — verb: ask a — preposition: from me — pronoun: me et — conjunction: and dabo — verb: give tibi — pronoun: you gentes — noun: nations hereditatem — noun: inheritance tuam — adjective: your et — conjunction: and possessionem — noun: possession tuam — adjective: your terminos — noun: ends terrae — noun: earth Verse 9 reges eos in virga ferrea tamquam vas figuli confringes eos You will break the kings with an iron rod, like a potter’s vessel, you will shatter them. reges — noun: king eos — pronoun: them in — preposition: in virga — noun: rod ferrea — adjective: iron tamquam — conjunction: like vas — noun: vessel figuli — noun: potter confringes — verb: break eos — pronoun: them Verse 10 et nunc reges intellegite erudimini qui iudicatis terram And now, O kings, understand; be instructed, you who judge the earth. et — conjunction: and nunc — adverb: now reges — noun: king intellegite — verb: understand erudimini — verb: instruct qui — pronoun: who iudicatis — verb: judge terram — noun: earth Verse 11 servite Domino in timore et exultate ei in tremore Serve the Lord with fear and rejoice before Him with trembling. servite — verb: serve Domino — noun: Lord in — preposition: in timore — noun: fear et — conjunction: and exultate — verb: exult ei — pronoun: him in — preposition: in tremore — noun: trembling Verse 12 adprehendite disciplinam nequando irascatur Dominus et pereatis de via iusta Take hold of discipline lest the Lord becomes angry and you perish from the just way. adprehendite — verb: take hold of disciplinam — noun: discipline nequando — adverb: lest at any time irascatur — verb: become angry Dominus — noun: Lord et — conjunction: and pereatis — verb: perish de — preposition: from via — noun: way iusta — adjective: just Verse 13 cum exarserit in brevi ira eius beati omnes qui confidunt in eo When his anger flares up in a short time, blessed are all who trust in him. cum — conjunction: when exarserit — verb: flare up in — preposition: in brevi — adjective: short ira — noun: anger eius — pronoun: his beati — adjective: blessed omnes — adjective: all qui: a relative pronoun that means “who confidunt — verb: trust in — preposition: in eo — pronoun: him Thanks for reading! 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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 This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit digitalmonastery.substack.com

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. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit digitalmonastery.substack.com

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 s

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. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit digitalmonastery.substack.com