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Inscription

CLEMENS XII PONT. MAX.

AQVAM VIRGINEM

COPIA ET SALVBRITATE COMMENDATAM

CVLTV MAGNIFICO ORNAVIT

ANNO DOMINI MDCCXXXV PONTIF. VI

PERFECIT

BENEDICTUS XIV PONT. MAX.

POSITIS SIGNIS ET ANAGLYPHIS TABVLIS

IVSSV CLEMENTIS XIII PONT. MAX.

OPVS CVM OMNI CVLTV ABSOLVTVM

A.D. MDCCLXII

The three principal inscriptions on the facade of the Trevi Fountain (Fontana di Trevi), Rome. Rows preserve the monumental transcription; reading lines reconstruct each inscription’s sentence across its rows.

Reading line one

Clemens duodecimus pontifex maximus aquam Virginem copia et salubritate commendatam cultu magnifico ornavit anno Domini millesimo septingentesimo tricesimo quinto pontificatus sexto

Clement the Twelfth, Pontifex Maximus, adorned the Aqua Virgo — a water renowned for its abundance and wholesomeness — with magnificent splendor, in the year of the Lord 1735, the sixth year of his pontificate

Segment one

Clemens duodecimus pontifex maximus Clement the Twelfth, Supreme Pontiff

Segment two

aquam Virginem copia et salubritate commendatam the Aqua Virgo, praised for its abundance and healthfulness

Segment three

cultu magnifico ornavit adorned it with magnificent splendor

Segment four

anno Domini millesimo septingentesimo tricesimo quinto in the year of our Lord 1735

Segment five

pontificatus sexto in the sixth year of his pontificate

Reading line two

perfecit Benedictus quartus decimus pontifex maximus

Benedict the Fourteenth, Pontifex Maximus, completed it

Reading line three

positis signis et anaglyphis tabulis iussu Clementis tertii decimi pontificis maximi opus cum omni cultu absolutum anno Domini millesimo septingentesimo sexagesimo secundo

The statues and bas-relief panels having been set in place, by order of Clement the Thirteenth, Pontifex Maximus, the work was completed in all its splendor, A.D. 1762

Segment one

positis signis et anaglyphis tabulis with the statues and bas-relief panels placed

Segment two

iussu Clementis tertii decimi pontificis maximi by the order of Clement the Thirteenth, Supreme Pontiff

Segment three

opus cum omni cultu absolutum the work was finished with all splendor

Segment four

anno Domini millesimo septingentesimo sexagesimo secundo in the year of our Lord 1762

Latin

in finem in carminibus pro octava psalmus David

Domine ne in furore tuo arguas me neque in ira tua corripias me

miserere mei Domine quoniam infirmus sum sana me Domine quoniam conturbata sunt ossa mea

et anima mea turbata est valde et tu Domine usquequo

convertere Domine eripe animam meam salvum me fac propter misericordiam tuam

quoniam non est in morte qui memor sit tui in inferno autem quis confitebitur tibi

laboravi in gemitu meo lavabo per singulas noctes lectum meum in lacrimis meis stratum meum rigabo

turbatus est a furore oculus meus inveteravi inter omnes inimicos meos

discedite a me omnes qui operamini iniquitatem quoniam exaudivit Dominus vocem fletus mei

exaudivit Dominus deprecationem meam Dominus orationem meam suscepit

erubescant et conturbentur vehementer omnes inimici mei convertantur et erubescant valde velociter

Line one

in finem in carminibus pro octava psalmus David

For the end, in the songs, for the eighth, a psalm of David.

in finem To the end

in carminibus in songs

pro octava for the eighth

psalmus David A psalm of David

Line two

Domine ne in furore tuo arguas me neque in ira tua corripias me

Lord, do not rebuke me in your anger, nor discipline me in your wrath.

Domine ne in furore tuo arguas me O Lord, do not rebuke me in Your anger

neque in ira tua corripias me nor discipline me in Your wrath

Line three

miserere mei Domine quoniam infirmus sum sana me Domine quoniam conturbata sunt ossa mea

Have mercy on me, Lord, for I am weak; heal me, Lord, for my bones are troubled.

miserere mei Domine Have mercy on me, O Lord

quoniam infirmus sum for I am weak

sana me Domine Heal me, O Lord

quoniam conturbata sunt ossa mea for my bones are troubled

Line four

et anima mea turbata est valde et tu Domine usquequo

And my soul is greatly troubled, and you, Lord, how long?

et anima mea turbata est valde and my soul is greatly disturbed

et tu Domine usquequo But You, O Lord, how long?

Line five

convertere Domine eripe animam meam salvum me fac propter misericordiam tuam

Turn, Lord, deliver my soul, save me for the sake of your mercy.

convertere Domine Turn back, O Lord

eripe animam meam Deliver my soul

salvum me fac Save me

propter misericordiam tuam because of Your mercy

Line six

quoniam non est in morte qui memor sit tui in inferno autem quis confitebitur tibi

Since there is not in death anyone who may remember you; in hell, however, who will confess to you?

quoniam non est in morte qui memor sit tui For in death, no one remembers You

in inferno autem quis confitebitur tibi In the grave, who will give You praise?

Line seven

laboravi in gemitu meo lavabo per singulas noctes lectum meum in lacrimis meis stratum meum rigabo

I labored in my groaning; I will wash my bed through each night; in my tears, I will soak my couch.

laboravi in gemitu meo I am weary with my groaning

lavabo per singulas noctes lectum meum I drench my bed every night

in lacrimis meis stratum meum rigabo I soak my couch with my tears

Line eight

turbatus est a furore oculus meus inveteravi inter omnes inimicos meos

My eye has been disturbed by rage; I have grown old among all my enemies.

turbatus est a furore oculus meus My eye is troubled by grief

inveteravi inter omnes inimicos meos I have grown old among all my enemies

Line nine

discedite a me omnes qui operamini iniquitatem quoniam exaudivit Dominus vocem fletus mei

Depart from me, all you who work iniquity, for the Lord has heard the voice of my weeping.

discedite a me omnes qui operamini iniquitatem Depart from me, all you who work iniquity

quoniam exaudivit Dominus vocem fletus mei For the Lord has heard the voice of my weeping

Line ten

exaudivit Dominus deprecationem meam Dominus orationem meam suscepit

The Lord heard my supplication; the Lord accepted my prayer.

exaudivit Dominus deprecationem meam The Lord has heard my supplication

Dominus orationem meam suscepit The Lord has accepted my prayer

Line eleven

erubescant et conturbentur vehementer omnes inimici mei convertantur et erubescant valde velociter

Let all my enemies be ashamed and greatly troubled; let them turn back and be greatly ashamed very quickly.

erubescant et conturbentur vehementer omnes inimici mei Let all my enemies be ashamed and greatly troubled

convertantur et erubescant valde velociter Let them turn back and be ashamed suddenly

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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

Line one

Ave Maria, gratia plena

Hail Mary, full of grace

Ave Maria Hail Mary

gratia plena full of grace

Line two

Dominus tecum

The Lord is with you.

Line three

benedicta tu in mulieribus

Blessed are you among women

Line four

et benedictus fructus ventris tui, Iesus

and blessed is the fruit of your womb, Jesus

Line five

Sancta Maria, Mater Dei

Holy Mary, Mother of God

Line six

ora pro nobis peccatoribus

Pray for us sinners

Line seven

nunc et in hora mortis nostrae

Now and in the hour of our death

Line eight

Amen

Amen

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Latin

ego autem in multitudine misericordiae tuae introibo in domum tuam adorabo ad templum sanctum tuum in timore tuo

Domine deduc me in iustitia tua propter inimicos meos dirige in conspectu meo viam tuam

quoniam non est in ore eorum veritas cor eorum vanum est

sepulchrum patens est guttur eorum linguis suis dolose agebant iudica illos Deus decidant a cogitationibus suis secundum multitudinem impietatum eorum expelle eos quoniam inritaverunt te Domine

et laetentur omnes qui sperant in te in aeternum exultabunt et habitabis in eis et gloriabuntur in te omnes qui diligunt nomen tuum

quoniam tu benedices iusto Domine ut scuto bonae voluntatis coronasti nos

Line one

ego autem in multitudine misericordiae tuae introibo in domum tuam adorabo ad templum sanctum tuum in timore tuo

I, however, in the multitude of your mercy, will enter into your house; I will worship toward your holy temple in your fear.

ego autem in multitudine misericordiae tuae But I, in the abundance of your mercy,

introibo in domum tuam will enter your house.

adorabo ad templum sanctum tuum I will worship at your holy temple.

in timore tuo In reverence for you.

Line two

Domine deduc me in iustitia tua propter inimicos meos dirige in conspectu meo viam tuam

Lord, lead me in your justice; because of my enemies, direct your way before me.

Domine deduc me in iustitia tua Lord, lead me in your righteousness.

propter inimicos meos Because of my enemies.

dirige in conspectu meo viam tuam Make your way straight before me.

Line three

quoniam non est in ore eorum veritas cor eorum vanum est

Since there is no truth in their mouth, their heart is vain.

quoniam non est in ore eorum veritas For there is no truth in their mouth.

cor eorum vanum est Their heart is deceitful.

Line four

sepulchrum patens est guttur eorum linguis suis dolose agebant iudica illos Deus decidant a cogitationibus suis secundum multitudinem impietatum eorum expelle eos quoniam inritaverunt te Domine

A grave is an open throat; with their tongues they acted deceitfully. Judge them, O God. Let them fall by their own thoughts. According to the multitude of their iniquities, drive them out, for they have provoked you, O Lord.

sepulchrum patens est guttur eorum Their throat is an open grave.

linguis suis dolose agebant They acted deceitfully with their tongues.

iudica illos Deus Judge them, O God.

decidant a cogitationibus suis Let them fall by their own schemes.

secundum multitudinem impietatum eorum According to the multitude of their transgressions.

expelle eos Drive them out.

quoniam inritaverunt te Domine For they have rebelled against you, Lord.

Line five

et laetentur omnes qui sperant in te in aeternum exultabunt et habitabis in eis et gloriabuntur in te omnes qui diligunt nomen tuum

And let all who hope in you rejoice; they will exult forever, and you will dwell in them, and all who love your name will glory in you.

et laetentur omnes qui sperant in te Let all who hope in you rejoice.

in aeternum exultabunt They will exult forever.

et habitabis in eis And you will dwell among them.

et gloriabuntur in te omnes qui diligunt nomen tuum And all who love your name will glory in you.

Line six

quoniam tu benedices iusto Domine ut scuto bonae voluntatis coronasti nos

Since you bless the just one, Lord, as with a shield of good will, you have crowned us.

quoniam tu benedices iusto Domine For you bless the righteous, Lord.

ut scuto bonae voluntatis coronasti nos You have crowned us with the shield of your favor.

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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.

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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

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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 when the action or event occurred. Ablative singular of annus, ‘in the year.’

CHRIST. is an abbreviation of Christi. Christi means “Christ”. It is a noun in the genitive case, singular number, and masculine gender. It functions as a possessor, specifying that the year is associated with Christ. Genitive of Christus, ‘of Christ.’

CIƆ. is the Roman numeral for 1000. Here it has apostrophus force and is read mille.

IƆCC. is the Roman numeral for 700. Here it has apostrophus force and is read septingenti.

LXXXIIII. is the Roman numeral for 84. Here it has additive force and is read octoginta quattuor.

Reading line sixteen

Sepultus in aedibus

Buried in the building

SEPULT. is an abbreviation of Sepultus. Sepultus means “buried”. It is a participle in the nominative case, singular number, masculine gender, and perfect passive form. It functions as the subject, describing the state of the individual as having been buried. Perfect passive participle of sepelio, ‘to bury.’

In. means “in”. It is a preposition governing the ablative case. It introduces the location where the burial occurred.

AED. is an abbreviation of aedibus. aedibus means “house”. It is a noun in the ablative case, plural number, and feminine gender. It serves as the object of the preposition “in,” indicating the place where the burial took place. Ablative plural of aedes, ‘building’ or ‘church,’ used with ‘in.’

Reading line seventeen

Sancti Petri

Of Saint Peter

SANCT. is an abbreviation of Sancti. Sancti means “holy”. It is an adjective in the genitive case, singular number, and masculine gender. It serves as a modifier, agreeing with “Petri” and indicating possession or association. Genitive singular of sanctus, ‘of the saint.’

PETR. is an abbreviation of Petri. Petri means “Peter”. It is a noun in the genitive case, singular number, and masculine gender. It functions as the head of the phrase, referring specifically to Saint Peter in a religious context. Genitive of Petrus, the name Peter.

Reading line eighteen

Westmonasteriensis

Of Westminster

Westmonasteriensis. means “of Westminster”. This is a third-declension adjective in the nominative singular masculine form, functioning as the subject of the line. It is derived from the proper noun “Westmonasterium” and indicates a geographic or institutional association with Westminster.

Reading line nineteen

Ante diem tertium decimum Kalendas Ianuarias

On the thirteenth day before the Kalends of January

Ante. means “before”. It is a preposition governing the accusative case, introducing the temporal relationship central to this Roman calendar date.

Diem. means “day”. This is a second-declension noun in the accusative singular masculine form, serving as the object of the preposition “ante.”

XIII. is the Roman numeral for 13. Here it has ordinal force and is read tertium decimum.

KAL. is an abbreviation of Kalendas. Kalendas means “Kalends”. This is a first-declension noun in the accusative plural feminine form, referring to the first day of a month in the Roman calendar. It is governed by “ante.” Kalendae, ‘the Kalends,’ the first day of a Roman month.

IANVAR. is an abbreviation of Ianuarias. Ianuarias means “January”. This is a first/second-declension adjective in the accusative plural feminine form, modifying “Kalendas” to specify the month being referenced. Accusative plural of Ianuarius, agreeing with Kalendas.

Reading line twenty

Anno Christi mille septingenti octoginta quinque

In the year of Christ 1785

ANN. is an abbreviation of Anno. Anno means “year”. This is a second-declension noun in the ablative singular masculine form, used to indicate time when. The preposition “in” is implied, as is common in Latin temporal expressions. Ablative singular of annus, ‘in the year.’

CHRIST. is an abbreviation of Christi. Christi means “Christ”. This is a second-declension noun in the genitive singular masculine form, showing possession or association. It specifies the calendar system being referenced, namely the Anno Domini system. Genitive of Christus, ‘of Christ.’

CIƆ. is the Roman numeral for 1000. Here it has apostrophus force and is read mille.

IƆCC. is the Roman numeral for 700. Here it has apostrophus force and is read septingenti.

LXXXV. is the Roman numeral for 85. Here it has additive force and is read octoginta quinque.

Reading line twenty-one

Amici et sodales

Friends and companions

Amici. means “friend”. This is a noun in the nominative plural form, masculine gender, functioning as the subject of the phrase. It introduces the idea of friendship or camaraderie.

et. means “and”. This is a coordinating conjunction, linking the two nouns “amici” and “sodales” to form a compound subject.

sodales. means “companion”. This is a noun in the nominative plural form, masculine gender, functioning parallel to “amici” as part of the subject. It emphasizes a bond of fellowship or shared purpose.

Reading line twenty-two

Litterarii

Literary

Litterarii. means “literary”. This is an adjective in the nominative plural form, masculine gender, functioning as the subject of the phrase. It agrees with an implied plural masculine noun, which is not explicitly stated but can be inferred from the context.

Reading line twenty-three

Pecunia conlata

Money having been contributed

Pecunia. means “money”. This is a noun in the nominative singular form, feminine gender, functioning as the subject of the phrase. It refers to wealth or currency, which is the central focus of the statement.

conlata. means “collected”. This is a perfect passive participle in the nominative singular form, feminine gender, agreeing with “pecunia” in case, number, and gender. It functions as the predicate, describing an action completed in the past.

Reading line twenty-four

Hoc monumentum faciendum curaverunt

Caused this monument to be made

H. is an abbreviation of hoc. hoc means “this”. This is a demonstrative pronoun in the nominative singular form, neuter gender, functioning as the subject. It agrees with “monumentum” in gender, number, and case, emphasizing specificity. Hoc, ‘this,’ neuter accusative modifying monumentum.

M. is an abbreviation of monumentum. monumentum means “monument”. This is a noun in the accusative singular form, neuter gender, functioning as the direct object of the sentence. It refers to a physical structure or commemorative object. Monumentum, ‘monument,’ neuter accusative.

FACIUND. is an abbreviation of faciendum. faciendum means “to be made”. This is a gerundive (future passive participle) in the accusative singular form, neuter gender, agreeing with “monumentum.” It expresses necessity or obligation, indicating that the monument must be created. Gerundive of facio, ‘to be made.’

CURAVAR. is an abbreviation of curaverunt. curaverunt means “to take care”. This is a verb in the perfect active indicative mood, third person plural. It serves as the predicate, describing the action of ensuring or arranging the creation of the monument. Perfect tense of curo, ‘they took care that’ or ‘they caused.’

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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.

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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.

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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

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

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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

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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

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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.

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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.