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Matthew 26:57-68
New English Translation

Condemned by the Sanhedrin

57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house[a] the experts in the law[b] and the elders had gathered. 58 But Peter was following him from a distance, all the way to the high priest’s courtyard. After[c] going in, he sat with the guards[d] to see the outcome. 59 The[e] chief priests and the whole Sanhedrin were trying to find false testimony against Jesus so that they could put him to death. 60 But they did not find anything, though many false witnesses came forward. Finally[f] two came forward 61 and declared, “This man[g] said, ‘I am able to destroy the temple of God and rebuild it in three days.’” 62 So[h] the high priest stood up and said to him, “Have you no answer? What is this that they are testifying against you?” 63 But Jesus was silent. The[i] high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ,[j] the Son of God.” 64 Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand[k] of the Power[l] and coming on the clouds of heaven.”[m] 65 Then the high priest tore his clothes and declared,[n] “He has blasphemed! Why do we still need witnesses? Now[o] you have heard the blasphemy! 66 What is your verdict?”[p] They[q] answered, “He is guilty and deserves[r] death.” 67 Then they spat in his face and struck him with their fists. And some slapped him, 68 saying, “Prophesy for us, you Christ![s] Who hit you?”[t]

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Footnotes

  1. Matthew 26:57 tn Grk “where.”
  2. Matthew 26:57 tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.
  3. Matthew 26:58 tn Here καί (kai) has not been translated.
  4. Matthew 26:58 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
  5. Matthew 26:59 tn Grk “Now the.” Here δέ (de) has not been translated.
  6. Matthew 26:60 tn Here δέ (de) has not been translated.
  7. Matthew 26:61 tn Grk “This one.”
  8. Matthew 26:62 tn Here καί (kai) has been translated as “so” to indicate the implied result of the false testimony.
  9. Matthew 26:63 tn Here καί (kai) has not been translated.
  10. Matthew 26:63 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
  11. Matthew 26:64 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
  12. Matthew 26:64 sn The expression the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
  13. Matthew 26:64 sn An allusion to Dan 7:13 (see also Matt 24:30).
  14. Matthew 26:65 tn Grk “the high priest tore his clothes, saying.”
  15. Matthew 26:65 tn Grk “Behold now.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
  16. Matthew 26:66 tn Grk “What do you think?”
  17. Matthew 26:66 tn Grk “answering, they said.” This is somewhat redundant and has been simplified in the translation. Here δέ (de) has not been translated.
  18. Matthew 26:66 tn Grk “he is guilty of death.” L&N 88.313 states, “pertaining to being guilty and thus deserving some particular penalty—‘guilty and deserving, guilty and punishable by.’ οἱ δὲ ἀποκριθέντες εἶπαν, ᾿Ενοχος θανάτου ἐστίν ‘they answered, He is guilty and deserves death’ Mt 26:66.”
  19. Matthew 26:68 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 1:16.
  20. Matthew 26:68 tn Grk “Who is the one who hit you?”sn Who hit you? This is a variation of one of three ancient games that involved blindfolds.
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Matthew 25
Matthew 27
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Mark 14:53-65
New English Translation

Condemned by the Sanhedrin

53 Then[a] they led Jesus to the high priest, and all the chief priests and elders and experts in the law[b] came together. 54 And Peter had followed him from a distance, up to the high priest’s courtyard. He[c] was sitting with the guards[d] and warming himself by the fire. 55 The chief priests and the whole Sanhedrin were looking for evidence against Jesus so that they could put him to death, but they did not find anything. 56 Many gave false testimony against him, but their testimony did not agree. 57 Some stood up and gave this false testimony against him:[e] 58 “We heard him say, ‘I will destroy this temple made with hands and in three days build another not made with hands.’” 59 Yet even on this point their testimony did not agree. 60 Then[f] the high priest stood up before them[g] and asked Jesus, “Have you no answer? What is this that they are testifying against you?” 61 But he was silent and did not answer. Again the high priest questioned him,[h] “Are you the Christ,[i] the Son of the Blessed One?” 62 “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand[j] of the Power[k] and coming with the clouds of heaven.”[l] 63 Then the high priest tore his clothes and said, “Why do we still need witnesses? 64 You have heard the blasphemy! What is your verdict?”[m] They all condemned him as deserving death. 65 Then[n] some began to spit on him, and to blindfold him, and to strike him with their fists, saying, “Prophesy!” The guards also took him and beat[o] him.

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Footnotes

  1. Mark 14:53 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Mark 14:53 tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.
  3. Mark 14:54 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  4. Mark 14:54 sn The guards would have been the guards of the chief priests who had accompanied Judas to arrest Jesus.
  5. Mark 14:57 tn Grk “Some standing up gave false testimony against him, saying.”
  6. Mark 14:60 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  7. Mark 14:60 tn Grk “in the middle.”
  8. Mark 14:61 tn Grk “questioned him and said to him.”
  9. Mark 14:61 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 8:29.
  10. Mark 14:62 sn An allusion to Ps 110:1. This is a claim that Jesus shares authority with God in heaven. Those present may have thought they were his judges, but, in fact, the reverse was true.
  11. Mark 14:62 sn The expression the right hand of the Power is a circumlocution for referring to God. Such indirect references to God were common in 1st century Judaism out of reverence for the divine name.
  12. Mark 14:62 sn An allusion to Dan 7:13.
  13. Mark 14:64 tn Grk “What do you think?”
  14. Mark 14:65 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  15. Mark 14:65 tn For the translation of ῥάπισμα (rhapisma), see L&N 19.4.
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Mark 13
Mark 15
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John 18:12-24
New English Translation

Jesus Before Annas

12 Then the squad of soldiers[a] with their commanding officer[b] and the officers of the Jewish leaders[c] arrested[d] Jesus and tied him up.[e] 13 They[f] brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year.[g] 14 (Now it was Caiaphas who had advised[h] the Jewish leaders[i] that it was to their advantage that one man die for the people.)[j]

Peter’s First Denial

15 Simon Peter and another disciple followed them as they brought Jesus to Annas.[k] (Now the other disciple[l] was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.)[m] 16 But Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door,[n] and brought Peter inside. 17 The girl[o] who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?”[p] He replied,[q] “I am not.” 18 (Now the slaves[r] and the guards[s] were standing around a charcoal fire they had made, warming themselves because it was cold.[t] Peter also was standing with them, warming himself.)[u]

Jesus Questioned by Annas

19 While this was happening,[v] the high priest questioned Jesus about his disciples and about his teaching.[w] 20 Jesus replied,[x] “I have spoken publicly to the world. I always taught in the synagogues[y] and in the temple courts,[z] where all the Jewish people[aa] assemble together. I[ab] have said nothing in secret. 21 Why do you ask me? Ask those who heard what I said.[ac] They[ad] know what I said.” 22 When Jesus[ae] had said this, one of the high priest’s officers who stood nearby struck him on the face and said,[af] “Is that the way you answer the high priest?” 23 Jesus replied,[ag] “If I have said something wrong,[ah] confirm[ai] what is wrong.[aj] But if I spoke correctly, why strike me?” 24 Then Annas sent him, still tied up,[ak] to Caiaphas the high priest.[al]

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Footnotes

  1. John 18:12 tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).
  2. John 18:12 tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (chiliarchos) literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.
  3. John 18:12 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, who were named as “chief priests and Pharisees” in John 18:3.
  4. John 18:12 tn Or “seized.”
  5. John 18:12 tn Or “bound him.”
  6. John 18:13 tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  7. John 18:13 sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from a.d. 6 to a.d. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office (Num 25:13). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as “Mr. Ambassador” or ex-presidents as “Mr. President.” Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of “pretrial hearing” before being sent on to the entire Sanhedrin.
  8. John 18:14 tn Or “counseled.”
  9. John 18:14 tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.
  10. John 18:14 sn This is a parenthetical note by the author.
  11. John 18:15 tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.
  12. John 18:15 tn Grk “that disciple.”sn Many have associated this unnamed other disciple with the beloved disciple, that is, John son of Zebedee, mainly because the phrase the other disciple which occurs here is also used to describe the beloved disciple in John 20:2, 3, 4, and 8. Peter is also closely associated with the beloved disciple in 13:23-26; 20:2-10; 21:7, and 21:20-23. But other identifications have also been proposed, chiefly because v. 16 states that this disciple who was accompanied by Peter was known to the high priest. As C. K. Barrett (St. John, 525) points out, the term γνωστός (gnōstos) is used in the LXX to refer to a close friend (Ps 54:14 LXX [55:14 ET]). This raises what for some is an insurmountable difficulty in identifying the “other disciple” as John son of Zebedee, since how could the uneducated son of an obscure Galilean fisherman be known to such a powerful and influential family in Jerusalem? E. A. Abbott (as quoted in “Notes of Recent Exposition,” ExpTim 25 [1913/14]: 149-50) proposed that the “other disciple” who accompanied Peter was Judas, since he was the one disciple of whom it is said explicitly (in the synoptic accounts) that he had dealings with the high priest. E. A. Tindall (“Contributions and Comments: John xviii.15, ” ExpTim 28 [1916/17]: 283-84) suggested the disciple was Nicodemus, who as a member of the Sanhedrin, would have had access to the high priest’s palace. Both of these suggestions, while ingenious, nevertheless lack support from the text of the Fourth Gospel itself or the synoptic accounts. W. Wuellner (The Meaning of “Fishers of Men” [NTL]) argues that the common attitude concerning the low social status and ignorance of the disciples from Galilee may in fact be a misconception. Zebedee is presented in Mark 1:20 as a man wealthy enough to have hired servants, and Mark 10:35-45 presents both of the sons of Zebedee as concerned about status and prestige. John’s mother appears in the same light in Matt 20:20-28. Contact with the high priestly family in Jerusalem might not be so unlikely in such circumstances. Others have noted the possibility that John came from a priestly family, some of which is based upon a statement in Eusebius (Ecclesiastical History 3.31.3) quoting Polycrates that John son of Zebedee was a priest. For further information on possible priestly connections among members of John’s family see L. Morris (John [NICNT], 752, n. 32). None of this is certain, but on the whole it seems most probable that the disciple who accompanied Peter and gained entry into the courtyard for him was John son of Zebedee.
  13. John 18:15 sn This is a parenthetical note by the author.
  14. John 18:16 tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (thurōros) may be either masculine or feminine, but the article here indicates that it is feminine.
  15. John 18:17 tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.
  16. John 18:17 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
  17. John 18:17 tn Grk “He said.”
  18. John 18:18 tn See the note on the word “slaves” in 4:51.
  19. John 18:18 tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.
  20. John 18:18 tn Grk “because it was cold, and they were warming themselves.”
  21. John 18:18 sn This is a parenthetical note by the author.
  22. John 18:19 tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.
  23. John 18:19 sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.
  24. John 18:20 tn Grk “Jesus answered him.”
  25. John 18:20 sn See the note on synagogue in 6:59.
  26. John 18:20 tn Grk “in the temple.”
  27. John 18:20 tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.
  28. John 18:20 tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
  29. John 18:21 tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.
  30. John 18:21 tn Grk “Look, these know what I said.”
  31. John 18:22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  32. John 18:22 tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rhapisma), see L&N 19.4.
  33. John 18:23 tn Grk “Jesus answered him.”
  34. John 18:23 tn Or “something incorrect.”
  35. John 18:23 tn Grk “testify.”
  36. John 18:23 tn Or “incorrect.”
  37. John 18:24 tn Or “still bound.”
  38. John 18:24 sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.
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