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Key: khaki:verbs, light-green:nominative/subject, orange:accusative/object, cyan:dative/indirect object.
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).
ULTAnd they led Jesus away to the high priest, and all the chief priests and the elders and the scribes gather together.
USTThe men who had seized Jesus led him away to the house where the high priest lived. All of the Jewish council were gathering there.
BSB § They led Jesus away to the high priest, and all the chief priests, elders, and scribes assembled.
BLBAnd they led away Jesus to the high priest. And all the chief priests, and the elders, and the scribes come together.
AICNTAnd they led Jesus away to the high priest, and all the chief priests and the elders and the scribes gathered together [[with him]].[fn]
WymthSo they led Jesus away to the High Priest, and with him there assembled all the High Priests, Elders, and Scribes.
ASVAnd they led Jesus away to the high priest: and there come together with him all the chief priests and the elders and the scribes.
DRAAnd they brought Jesus to the high priest; and all the priests and the scribes and the ancients assembled together.
YLTAnd they led away Jesus unto the chief priest, and come together to him do all the chief priests, and the elders, and the scribes;
DrbyAnd they led away Jesus to the high priest. And there come together to him all the chief priests and the elders and the scribes.
RVAnd they led Jesus away to the high priest: and there come together with him all the chief priests and the elders and the scribes.
WbstrAnd they led Jesus away to the high priest: and with him were assembled all the chief priests, and the elders and the scribes.
KJB-1769¶ And they led Jesus away to the high priest: and with him were assembled all the chief priests and the elders and the scribes.
KJB-1611¶ [fn]And they led Iesus away to the high Priest, and with him were assembled all the chiefe Priests, and the Elders, and the Scribes. (Modernised spelling is same as from KJB-1769 above, apart from capitalisation and punctuation and footnotes)
BshpsAnd they ledde Iesus away to the hyest priest, and with hym came all the hye priestes, and the elders, and the scribes. (And they led Yesus/Yeshua away to the hyest priest, and with him came all the high priests, and the elders, and the scribes.)
GnvaSo they led Iesus away to the hie Priest, and to him came together all the hie Priestes, and the Elders, and the Scribes. (So they led Yesus/Yeshua away to the high Priest, and to him came together all the high Priests, and the Elders, and the Scribes. )
CvdlAnd they led Iesus vnto the hye prest, where all ye hye prestes, and elders and scrybes were come together. (And they led Yesus/Yeshua unto the high priest, where all ye/you_all high priests, and elders and scribes were come together.)
TNTAnd they leed Iesus awaye to the hyest preste of all and to him came all the hye prestes and the elders and the scribes. (And they leed Yesus/Yeshua away to the hyest priest of all and to him came all the high priests and the elders and the scribes. )
WyclAnd thei ledden Jhesu to the hiyest preest. And alle the prestis and scribis and eldere men camen togidir. (And they ledden Yhesu to the highest priest. And all the priests and scribes and elder men came together.)
LuthUnd sie führeten JEsum zu dem Hohenpriester, dahin zusammenkommen waren alle Hohenpriester und Ältesten und Schriftgelehrten. (And they/she/them led YEsum to to_him Hohenpriester, gone zusammenkommen were all Hohenpriester and elders and Schriftgelehrten.)
ClVgEt adduxerunt Jesum ad summum sacerdotem: et convenerunt omnes sacerdotes, et scribæ, et seniores.[fn] (And adduxerunt Yesum to summum sacerdotem: and convenerunt everyone priests, and scribæ, and seniores. )
14.53Summum, etc. Caipham scilicet, qui secundum Joannem erat pontifex anni illius, de quo consentaneum scribit Josephus, quod pontificium sibi absque merito dignitatis emerat a principe Romano: quid ergo mirum, si iniquus pontifex inique judicat?
14.53Summum, etc. Caipham scilicet, who after/second Yoannem was pontifex anni illius, about quo consentaneum scribit Yosephus, that pontificium sibi without merito dignitatis emerat from principe Romano: quid therefore mirum, when/but_if iniquus pontifex inique yulet_him_say?
UGNTκαὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ συνέρχονται πάντες οἱ ἀρχιερεῖς, καὶ οἱ πρεσβύτεροι, καὶ οἱ γραμματεῖς. (kai apaʸgagon ton Yaʸsoun pros ton arⱪierea, kai sunerⱪontai pantes hoi arⱪiereis, kai hoi presbuteroi, kai hoi grammateis.)
SBL-GNTΚαὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα, καὶ ⸀συνέρχονται πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς. (Kai apaʸgagon ton Yaʸsoun pros ton arⱪierea, kai ⸀sunerⱪontai pantes hoi arⱪiereis kai hoi presbuteroi kai hoi grammateis.)
TC-GNTΚαὶ ἀπήγαγον τὸν Ἰησοῦν πρὸς τὸν ἀρχιερέα· καὶ συνέρχονται [fn]αὐτῷ πάντες οἱ ἀρχιερεῖς καὶ οἱ πρεσβύτεροι καὶ οἱ γραμματεῖς. (Kai apaʸgagon ton Yaʸsoun pros ton arⱪierea; kai sunerⱪontai autōi pantes hoi arⱪiereis kai hoi presbuteroi kai hoi grammateis. )
14:53-65 The story of Jesus’ trial follows immediately upon his arrest. Objections have been raised as to the historicity of the various accounts of Jesus’ trial, because of differences of detail from the rules found in the Mishnah tractate Mishnah Sanhedrin. However, (1) the Mishnah was written around AD 200, whereas the Gospel of Mark was written in the late 60s, over 130 years earlier; (2) the rules found in Mishnah Sanhedrin idealize what later rabbis thought should take place in such trials and do not necessarily describe what did in fact take place; (3) it is questionable whether the Sadducees leading the Sanhedrin would have followed the Pharisaic rules found in Mishnah Sanhedrin (see Acts 23:6-10); (4) the rules found in Mishnah Sanhedrin sometimes conflict with what the Jewish historian Josephus wrote; (5) existing laws of conduct were not necessarily followed—Jesus was being tried by a kangaroo court, in which the sentence was predetermined and only the charge for carrying it out was sought (Mark 14:55); (6) if we must choose between the trial accounts found in the Gospels and Mishnah Sanhedrin, there is no reason to choose the reliability of Mishnah Sanhedrin over that of the Gospels.
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 high priest represents the house where the high priest lived. This is clear from the next verse, which refers to “the courtyard of the high priest.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to the house of the high priest”
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).
Jesus’ Arrest, Trial, Crucifixion, and Burial
Matthew 26-27; Mark 14-15; Luke 22-23; John 13-19
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.
