Note: This view shows ‘verses’ which are not natural language units and hence sometimes only part of a sentence will be visible. Normally the OET discourages the reading of individual ‘verses’, but this view is only designed for doing comparisons of different translations. Click on any Bible version abbreviation down the left-hand side to see the verse in more of its context. The OET segments on this page are still very early looks into the unfinished texts of the Open English Translation of the Bible. Please double-check these texts in advance before using in public.
Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, pink:genitive/possessor.
Note: Automatic aligning of the OET-RV to the LV is done by some temporary software, hence the OET-RV alignments are incomplete (and may occasionally be wrong).
ULTBut a certain one of the ones standing by, having drawn his sword, struck the servant of the high priest and cut off his ear.
USTBut one of his apprentices, who was standing nearby, drew his sword. He struck the servant of the high priest with it, but he only cut off the servant’s ear.
BSBAnd one of the bystanders drew his sword and struck the servant of the high priest, cutting off his ear.
BLBAnd a certain one of those standing by, having drawn the sword, struck the servant of the high priest and cut off his ear.
AICNTBut one of those standing by, drawing his sword, struck the servant of the high priest and cut off his ear.
OEBOne of those who were standing by drew his sword, and struck at the high priest’s servant, and cut off his ear.
WEBBEBut a certain one of those who stood by drew his sword and struck the servant of the high priest, and cut off his ear.
NETOne of the bystanders drew his sword and struck the high priest’s slave, cutting off his ear.
LSVand a certain one of those standing by, having drawn the sword, struck the servant of the chief priest, and took off his ear.
FBVBut one of those standing there pulled out his sword and struck the high priest's servant, cutting off his ear.
TCNTBut one of the bystanders drew his sword, struck the servant of the high priest, and cut off his ear.
T4TBut one of the disciples who was standing nearby drew his short sword. He struck the servant of the high priest with it to kill him, but he only cut off his ear.
LEBBut a certain one of the bystanders, drawing his[fn] sword, struck the slave of the high priest and cut off his ear.
14:47Literally “the”; the Greek article is used here as a possessive pronoun
BBEBut a certain one of those who were near took out his sword, and gave the servant of the high priest a blow, cutting off his ear.
WymthBut one of those who stood by drew his sword and struck a blow at the High Priest's servant, cutting off his ear.
ASVBut a certain one of them that stood by drew his sword, and smote the servant of the high priest, and struck off his ear.
DRAAn one of them that stood by, drawing a sword, struck a servant of the chief priest, and cut off his ear.
YLTand a certain one of those standing by, having drawn the sword, struck the servant of the chief priest, and took off his ear.
DrbyBut a certain one of those who stood by, having drawn his sword, struck the bondman of the high priest, and took off his ear.
RVBut a certain one of them that stood by drew his sword, and smote the servant of the high priest, and struck off his ear.
WbstrAnd one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.
KJB-1769And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear.
KJB-1611And one of them that stood by, drew a sword, and smote a seruant of the high Priest, and cut off his eare. (And one of them that stood by, drew a sword, and smote a servant of the high Priest, and cut off his eare.)
BshpsAnd one of them that stoode by, drewe out a sworde, & smote a seruaunt of the hye priest, and cut of his eare. (And one of them that stood by, drew out a sword, and smote a servant of the high priest, and cut of his eare.)
GnvaAnd one of them that stoode by, drewe out a sword, and smote a seruant of the hie Priest, and cut off his eare. (And one of them that stood by, drew out a sword, and smote a servant of the high Priest, and cut off his eare. )
CvdlBut one of the that stode by, drew out his swerde, and smote the hye prestes seruaunt, and cut of his eare. (But one of the that stood by, drew out his sword, and smote the high priests servant, and cut of his eare.)
TNTAnd one of them that stode by drue out a swearde and smote a servaunt of the hye preste and cut of his eare. (And one of them that stood by drew out a swearde and smote a servant of the high priest and cut of his eare. )
WycBut oon of the men that stoden aboute, drowy out a swerd, and smoot the seruaunt of the hiyest preest, and kittide of his eere. (But one of the men that stood about, drowy out a sword, and smote the servant of the highest priest, and kittide of his eere.)
LuthEiner aber von denen, die dabeistunden, zog sein Schwert aus und schlug des Hohenpriesters Knecht und hieb ihm ein Ohr ab. (Einer but from denen, the dabeistunden, pulled his sword out_of and hit/beat the Hohenpriesters Knecht and hieb him a Ohr ab.)
ClVgUnus autem quidam de circumstantibus educens gladium, percussit servum summi sacerdotis, et amputavit illi auriculam.[fn] (Unus however quidam about circumstantibus educens gladium, he_struck servum summi of_the_priest, and amputavit illi auriculam. )
14.47Unus. ID. Petrus secundum Joannem eodem ardore mentis quo cætera. Sciebat enim quod Phinees puniendo sacrilegos, mercedem justitiæ et sacerdotii perennis acceperat. Lucas ait: Quod Dominus tetigit auriculam et sanavit eam Luc. 22.. Ipse enim pietatis nunquam obliviscitur, hostes etiam suos vulnerari non patitur. Mystice: Docens eos qui in suæ mortis consensione vulnus animæ contraxerunt, si digne pœnituerunt salutem posse mereri.
14.47Unus. ID. Petrus after/second Yoannem eodem ardore mentis quo cætera. Sciebat because that Phinees puniendo sacrilegos, mercedem justitiæ and sacerdotii perennis acceperat. Lucas he_said: That Master tetigit auriculam and sanavit eam Luc. 22.. Exactly_that because pietatis nunquam obliviscitur, hostes also suos vulnerari not/no patitur. Mystice: Docens them who in suæ mortis consensione vulnus animæ contraxerunt, when/but_if digne pœnituerunt salutem posse mereri.
UGNTεἷς δέ τις τῶν παρεστηκότων, σπασάμενος τὴν μάχαιραν, ἔπαισεν τὸν δοῦλον τοῦ ἀρχιερέως, καὶ ἀφεῖλεν αὐτοῦ τὸ ὠτάριον. (heis de tis tōn parestaʸkotōn, spasamenos taʸn maⱪairan, epaisen ton doulon tou arⱪiereōs, kai afeilen autou to ōtarion.)
SBL-GNTεἷς δέ ⸀τις τῶν παρεστηκότων σπασάμενος τὴν μάχαιραν ἔπαισεν τὸν δοῦλον τοῦ ἀρχιερέως καὶ ἀφεῖλεν αὐτοῦ τὸ ⸀ὠτάριον. (heis de ⸀tis tōn parestaʸkotōn spasamenos taʸn maⱪairan epaisen ton doulon tou arⱪiereōs kai afeilen autou to ⸀ōtarion.)
TC-GNTΕἷς δέ τις τῶν παρεστηκότων σπασάμενος τὴν μάχαιραν ἔπαισε τὸν δοῦλον τοῦ ἀρχιερέως, καὶ ἀφεῖλεν αὐτοῦ τὸ [fn]ὠτίον. (Heis de tis tōn parestaʸkotōn spasamenos taʸn maⱪairan epaise ton doulon tou arⱪiereōs, kai afeilen autou to ōtion. )
14:47One of the men with Jesus (Peter, see John 18:10) attempted a hurried defense by slashing off the ear of the high priest’s slave (see Luke 22:50-51).
When Jesus went into Jerusalem to celebrate the Passover, he knew it was his final night. He had come to Jerusalem to “suffer many terrible things and . . . be killed” (Mark 8:31). His disciples had prepared the meal, but he needed to prepare them for what was coming.
So Jesus celebrated the Passover with his disciples. At this meal, Jesus demonstrated true servanthood by washing his disciples’ feet (John 13:1-20). He gave his final teachings to the disciples, informed them about the coming of the Holy Spirit, and prayed for his followers (John 14:1–17:26). Jesus also established the new covenant (Mark 14:22-24). Jesus was now the Passover Lamb—his body and blood are now the sacrifice that saves his people from judgment, fulfilling the same purpose as the lamb at the first Passover.
It was on Passover that God had struck down all the firstborn males of Egypt but had spared those of Israel. Now Jesus would be struck down so that his people could be spared—just as the prophets had predicted (e.g., Zech 12:10; 13:7). Jesus warned his disciples that this was about to happen and that they were about to desert him (Mark 14:27). Jesus also warned his disciples that he would be betrayed by one of them (Mark 14:18).
After the meal, Jesus and his disciples walked to the Garden of Gethsemane on the Mount of Olives, where Jesus prayed in agony, submitting his will to the Father (Mark 14:26-42). Judas, the disciple who betrayed Jesus, then approached with a group of soldiers, who arrested Jesus (Mark 14:43-49). Jesus’ disciples fled (Mark 14:50-52), and Jesus was taken to the house of the high priest for an overnight trial, during which Peter denied Jesus three times (Mark 14:53-72).
While Jesus’ final night was marked by tragedy, nothing that happened was outside of his foreknowledge. Everything occurred according to God’s plan and was necessary in order to fulfill Scripture and to usher in the events which followed (his death and resurrection).
Here, the word But introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave But untranslated. Alternate translation: “After that,”
one & /a/_certain ˱of˲_the_‹ones› /having/_stood_by
Mark uses this phrase to bring one of the characters in the story into the center of the action, but he does not identify the person by name. John indicates in his Gospel that it was Peter, but since Mark does not name him here, it would not be appropriate to use his name in your translation. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a certain man who was standing nearby came forward and”
On the Thursday before he was crucified, Jesus had arranged to share the Passover meal with his disciples in an upper room, traditionally thought to be located in the Essene Quarter of Jerusalem. After they finished the meal, they went to the Garden of Gethsemane, where Jesus often met with his disciples. There Judas Iscariot, one of Jesus’ own disciples, betrayed him to soldiers sent from the High Priest, and they took Jesus to the High Priest’s residence. In the morning the leading priests and teachers of the law put Jesus on trial and found him guilty of blasphemy. The council sent Jesus to stand trial for treason before the Roman governor Pontius Pilate, who resided at the Praetorium while in Jerusalem. The Praetorium was likely located at the former residence of Herod the Great, who had died over 30 years earlier. When Pilate learned that Jesus was from Galilee, he sent him to Herod Antipas, who had jurisdiction over Galilee. But when Jesus gave no answer to Herod’s many questions, Herod and his soldiers sent him back to Pilate, who conceded to the people’s demands that Jesus be crucified. Jesus was forced to carry his cross out of the city gate to Golgotha, meaning Skull Hill, referring to what may have been a small unquarried hill in the middle of an old quarry just outside the gate. After Jesus was unable to carry his cross any further, a man named Simon from Cyrene was forced to carry it for him. There at Golgotha they crucified Jesus. After Jesus died, his body was hurriedly taken down before nightfall and placed in a newly cut, rock tomb owned by Joseph of Arimathea, a member of the Jewish high council. This tomb was likely located at the perimeter of the old quarry.
Jerusalem during the New Testament
By the time of the New Testament, the ancient city of Jerusalem had been transformed from the relatively small fortress of David’s day (2 Samuel 5:6-10; 1 Chronicles 11:4-9) into a major city with a Temple that rivaled the greatest temples in the Roman world. Just prior to Jesus’ birth, Herod the Great completely renovated and expanded the Temple of the Lord, and he also built a lavish palace for himself, various pools (where Jesus occasionally performed healings), public buildings, and military citadels, including the Antonia Fortress, which overlooked the Temple. Wealthy residents, including the high priest, occupied extravagant houses in the Upper City, while the poorer residents were relegated to less desirable areas like the Lower City. The Essene Quarter was so named because many of its residents belonged to the Essenes, a strict religious sect that was known for its careful attention to the law of Moses. Across the Kidron Valley lay the Garden of Gethsemane, where Jesus often met with his disciples (Matthew 26:36-46; Mark 14:32-53; John 18:1-14). Further east was the Mount of Olives, where Jesus began his triumphal entry one week before his crucifixion (Matthew 21:1-11; Mark 11:1-11; Luke 19:28-40; John 12:12-19), taught his disciples about the last days (Matthew 24-25; Mark 13), and eventually ascended to heaven after his resurrection (Luke 24:50-53; Acts 1:1-11).
