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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).
ULTAnd the high priest, having torn his tunics, says, “Why do we still have need of witnesses?
USTIn response to Jesus’ words, the high priest tore his outer garment in protest, and the high priest said, “We surely do not need any more witnesses to testify against this man!
BSB § At this, the high priest tore his clothes and declared, “Why do we need any more witnesses?
BLBAnd the high priest, having torn his garments, says, "Why have we need of witnesses?
AICNTThen the high priest tore his garments and said, “What further need do we have of witnesses?
OEBAt this the high priest tore his vestments. ‘Why do we want any more witnesses?’ he exclaimed.
WEBBEThe high priest tore his clothes and said, “What further need have we of witnesses?
NETThen the high priest tore his clothes and said, “Why do we still need witnesses?
LSVAnd the chief priest, having torn his garments, says, “What need have we yet of witnesses?
FBVThe high priest tore his clothes[fn] and asked, “Why do we need any more witnesses?
14:63In those times an expression of great anguish.
TCNTThen the high priest tore his garments and said, “What further need do we have of witnesses?
T4TIn response to Jesus’ words, the supreme priest tore his outer garment. That was their custom to show that he was shocked that Jesus had said that he was equal to God. Then he said, “We certainly do not [RHQ] need any more people who will testify against this man,
LEBAnd the high priest tore his clothes and[fn] said, “What further need do we have of witnesses?
14:63*Here “and” is supplied because the previous participle (“tore”) has been translated as a finite verb
BBEAnd the high priest, violently parting his robes, said, What more need have we of witnesses?
WymthRending his garments the High Priest exclaimed, "What need have we of witnesses after that?
ASVAnd the high priest rent his clothes, and saith, What further need have we of witnesses?
DRAThen the high priest rending his garments, saith: What need we any further witnesses?
YLTAnd the chief priest, having rent his garments, saith, 'What need have we yet of witnesses?
DrbyAnd the high priest, having rent his clothes, says, What need have we any more of witnesses?
RVAnd the high priest rent his clothes, and saith, What further need have we of witnesses?
WbstrThen the high priest rent his clothes, and saith, What need we any further witnesses?
KJB-1769Then the high priest rent his clothes, and saith, What need we any further witnesses?
KJB-1611Then the high Priest rent his clothes, and saith, What neede we any further witnesses? (Modernised spelling is same as from KJB-1769 above, apart from capitalisation)
BshpsThen the hye priest rent his clothes, and sayde: What neede we any further witnesses? (Then the high priest rent his clothes, and said: What need we any further witnesses?)
GnvaThen the hie Priest rent his clothes, and sayd, What haue we any more neede of witnesses? (Then the high Priest rent his clothes, and said, What have we any more need of witnesses? )
CvdlThen the hye prest rent his clothes, & sayde: What nede we eny mo wytnesses? (Then the high priest rent his clothes, and said: What need we any more wytnesses?)
TNTThen the hyest preste rent his cloothes and sayd: what nede we eny further of witnes? (Then the hyest priest rent his cloothes and said: what need we any further of witnes? )
WyclAnd the hiyest preest torente hise clothis, and seide, What yit dissiren we witnessis? (And the highest priest torente his clothes, and said, What yet dissiren we witnessis?)
LuthDa zerriß der Hohepriester seinen Rock und sprach: Was bedürfen wir weiter Zeugen? (So zerriß the/of_the Hohepriester his Rock and spoke: What need we/us further Zeugen?)
ClVgSummus autem sacerdos scindens vestimenta sua, ait: Quid adhuc desideramus testes?[fn] (Summus however sacerdos scindens clothes sua, he_said: Quid adhuc desideramus testes? )
14.63Summus autem sacerdos. BEDA. Eadem rabies quæ prius de sede excusserat, etc., usque ad cum in Lycaonia quasi dii honorarentur, fecerunt. Vestimenta sua, etc. HIER. Hoc est, ephod in quo Judæi habebant honorem, amiserunt, etc., usque ad ejus tamen inviolata permanet castitas usque ad consummationem sæculi in illis, quos sors electionis invenerit.
14.63Summus however sacerdos. BEDA. Eadem rabies which first/before about sede excusserat, etc., until to when/with in Lycaonia as_if dii honorarentur, fecerunt. Vestimenta sua, etc. HIER. This it_is, ephod in quo Yudæi habebant honorem, amiserunt, etc., until to his tamen inviolata permanet castitas until to consummationem sæculi in to_them, which sors electionis invenerit.
UGNTὁ δὲ ἀρχιερεὺς διαρρήξας τοὺς χιτῶνας αὐτοῦ λέγει, τί ἔτι χρείαν ἔχομεν μαρτύρων? (ho de arⱪiereus diarraʸxas tous ⱪitōnas autou legei, ti eti ⱪreian eⱪomen marturōn?)
SBL-GNTὁ δὲ ἀρχιερεὺς διαρρήξας τοὺς χιτῶνας αὐτοῦ λέγει· Τί ἔτι χρείαν ἔχομεν μαρτύρων; (ho de arⱪiereus diarraʸxas tous ⱪitōnas autou legei; Ti eti ⱪreian eⱪomen marturōn;)
TC-GNTὉ δὲ ἀρχιερεὺς [fn]διαρρήξας τοὺς χιτῶνας αὐτοῦ λέγει, Τί ἔτι χρείαν ἔχομεν μαρτύρων; (Ho de arⱪiereus diarraʸxas tous ⱪitōnas autou legei, Ti eti ⱪreian eⱪomen marturōn; )
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 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: “Then”
In Jesus’ culture the act of tearing one’s clothing was a symbolic act done to show outrage or grief. If there is a gesture with a similar meaning in your culture, you could use it here in your translation, or you could explain what this action means. Alternate translation: “having torn his tunics in outrage”
what anymore need ˱we˲_/are/_having ˱of˲_witnesses
The high priest is using the question form to emphatically state that he thinks that they do not need more witnesses. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “We do not still have need of witnesses.” or “We certainly do not still have need of witnesses!”
Here the high priest implies that they do not need more witnesses to prove that Jesus had done something wrong. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of witnesses to prove that he is guilty”
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.
