72At that moment the cock crowed for the second time. Then Peter remembered that Jesus had said to him, “Before the cock crows twice, you will deny me three times.” And he broke down and wept.
Retrotraducciones en español (haga clic o pulse aquí)
Afuera en la plaza Pedro se estaba calientando las manos al fuego, y una mujer, sierva del sumo sacerdote caminó (hacia él) y lo vio y dijo: “Jesús es del pueblo de Nazaret, y tú siempre ibas de lugar a lugar con él.”
Pedro (dijo): “No lo conozco”, y caminó hacia la puerta y oyó el galló gritando.
Otra vez la sierva lo vio y dijo: “Este hombre estaba junto con Jesús, pero Pedro lo negó.”
Después las personas dijeron: “Sentimos seguros que este hombre estaba con Jesús, lo conocemos, él también es de Galilea.”
Pedro (dijo): “Este hombre Jesús, no lo conozco, de verás, en serio, si miento Dios me castigue.”
En este instante el gallo gritó por segunda vez, y Pedro lo oyó y se acordó de que Jesús recientemente lo había dicho: “Tú me negarás tres veces y después el gallo gritará por segunda vez.”
Pedro tuvo un cambio de corazón y lloró y lloró.
Outside in the square Peter was warming his hands by the fire and a woman, servant of the high priest, walked up (to him) and saw him and said: “Jesus is from the village of Nazareth and you were always traveling around with him.”
Peter (said): “I don’t know him” and he walked to the door and heard the rooster crow.
Again the servant woman saw him and said: “This man was with Jesus, but Peter denied it.”
Afterwards the people said: “We feel sure that this man was with Jesus, we know him, he is also from Galilee.”
Peter (said): “This man Jesus, I don’t know him, really, seriously, if I lie God may punish me.”
At that moment the rooster crowed for the second time, and Peter heard it and remembered what Jesus had told him just before: “You will deny me three times and then the rooster will crow for the second time.”
Following are a number of back-translations of Mark 14:72:
Uma: “At that time, a chicken crowed a second time. Petrus remembered Yesus’ words earlier that said to him: ‘Before a chicken crows the second time, you (sing.) will already have denied three time that you (sing.) know me.’ [So] Petrus wept sobbingly.” (Source: Uma Back Translation)
Yakan: “Immediately the cock crowed. This was the second time. Then Petros remembered what Isa had said to him, ‘(When) the cock has not yet crowed twice, you will have argued/denied three times that you do not know me.’ When Petros thought about this, he wept.” (Source: Yakan Back Translation)
Western Bukidnon Manobo: “And immediately the chicken crowed a second time. And then Peter remembered what Jesus had said to him when he said, ‘Before the chicken crows twice you will say three times that you do not know me.’ And then Peter wept out loud because his breath was very painful.” (Source: Western Bukidnon Manobo Back Translation)
Kankanaey: “Right-then the rooster crowed the second-time (lit. repeated to crow). And then Pedro remembered what Jesus had said that before the repeating of the rooster to crow, he would three-times say-in-denial that he didn’t know him. And he was absolutely defeated by his sorrow (lit. pain of his thoughts) and he cried-bitterly.” (Source: Kankanaey Back Translation)
Tagbanwa: “Suddenly/unexpectedly a rooster crowed again. Pedro remembered then what Jesus had said to him, saying, ‘Before the rooster crows a second time, three times you will deny me.’ When he remembered that, he cried.” (Source: Tagbanwa Back Translation)
Click or tap here to see the rest of this insight.
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the choice of a first person singular and plural pronoun (“I” and “we” and its various forms) as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. The most commonly used watashi/watakushi (私) is typically used when the speaker is humble and asking for help. In these verses, where God / Jesus is referring to himself, watashi is also used but instead of the kanji writing system (私) the syllabary hiragana (わたし) is used to distinguish God from others.
Click or tap here to see the rest of this insight.
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme are (され) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, hanas-are-ru (話される) or “speak” is used.
The Greek Iēsous is “only” a proper name but one with great importance. The following quote by John Ellington (in The Bible Translator1993, p. 401ff. ) illustrates this:
“In Matthew’s account of the birth of Jesus Christ, Joseph is told that when Mary gives birth to a son ‘you will name him Jesus, because he will save his people from their sins’ (1:21). This name is a Greek transliteration of the Hebrew name [Yeshua (יֵשׁוּעַ) which is a short form of a name meaning] ‘the Lord [Yahweh] saves.’ The name is very significant and is in itself especially dear to Christians around the world. (…) Unquestionably great importance is attached to the name of Jesus by Christians of all persuasions and backgrounds.”
While Iēsous (pronounced: /i.ɛː.suːs/) is transliterated as “Jesus” (pronounced /ˈdʒiːzəs/) in English (but was translated as “Hælend” [the “healing one”] in Old English — see Swain 2019) it is transliterated and pronounced in a large variety of other ways as well, following the different rules of different languages’ orthographies, writing systems and rules of pronunciation. The following is a (partial) list of forms of Jesus in Latin characters: aYeso, Azezi, Boiyesuq, Cecoc, Chesús, Chi̍i̍sū, Chisɔsi, Ciisahs, Ciise, Ciisusu, Djesu, Ɛisa, Ƹisa, Eyesu, Gesù, Gesû, Gesü, Ġesù, Ghjesù, Giêsu, ꞌGiê‑ꞌsu, Giê-xu, Gyisɛse, Hesu, Hesús, Hisus, Hisuw, Ià-sŭ, Iesen, Ié:sos, Iesu, Iesui, Iesusɨn, Iesusiva, Ié:sos, Ihu, Īhu, Iisus, Iisussa, Ijeesu, iJisọsị, Iji̍sɔ̄ɔsi, Iosa, Íosa, Ìosa, İsa, I’sa, Isiso, Isõs, Ísu, Isus, Isusa, Iisussa, Isuthi, Itota, Îtu, Isuva, Izesu, Izesuq, Jasus, Jeeju, Jeesus, Jeesuse, Jeezas, Jehu, Jeisu, Jeju, Jejus, Jesesi, Jeshu, Jeso, Jesoe, Jesosa, Jesoshi, Jesosi, Jesosy, Jesu, Jesû, Jesua, Jesuh, Jesuhs, Jesuo, Jesús, Jésus, Jesúsu, Jethu, Jezed, Jezi, Jézi, Ježiš, Jezu, Jezus, Jézus, Jėzus, Jēzus, Jezusi, Jėzus, Jezuz, Jiijajju, Jíísas, Jiisusi, Jiizas, Jíìzọ̀s, Jisas, Jisase, Jisasi, Jisasɨ, Jisaso, Jisesi, Jisɛ̀, Jisos, Jisọs, Jisɔs, Jisu, Jiszs, Jizọs, Jizɔs, Jizọsi, Jizọsu, Jòso, Jusu, Jweesus, Ketsutsi, Njises, Sesi, Sisa, Sísa, Sisas, Sises, Sīsū, Sizi, Txesusu, uJesu, Ujísɔ̄si, ŵaYesu, Xesosi, ´Xesús, Xesús, Yasu, Ya:su, Yasuuⓐ, Ɣaysa, Yecu, Yeeb Sub, Yeeh Suh, Yeesey, Yeeso, Yeesso, Yēēsu, Yehsu, Yëësu, Yeiqsul, Yeisu, Yeisuw, Yeshu, Yē shú, Yeso, Yéso, Yesò, Yëso, Yɛso, ye-su, Yésu, Yêsu, Yẹ́sụ̃, Yěsù, Yésʉs, Yeswa, Yet Sut, Yetut, Yexus, Yezo, Yezu, Yiesu, Yiisa, Yiisu, Yiitju, Yis, Yisɔs, Yisufa, Yitati, Yusu, ‑Yusu, :Yusu’, Zeezi, Zezi, Zezì, Zezuz, Zezwii, Ziizɛ, Zisas, Zîsɛ, Zjezus, Zozi, Zozii, and this (much more incomplete) list with other writings systems: ᔩᓱᓯ, ᒋᓴᔅ, Հիսուս, ᏥᏌ, ኢየሱስ, ያሱስ, ܝܫܘܥ, Ісус, Їисъ, 耶稣, იესო, ईसा, イエス, イイスス, イエスス, 예수, येशू, येशो, ਈਸਾ, ພຣະເຢຊູ, ජේසුස්, যীশু, ଯୀଶୁ, ཡེ་ཤུ་, ‘ঈছা, இயேசு, ಯೇಸು, ພຣະເຢຊູ, ယေရှု, ઇસુ, जेजू, येसु, เยซู, យេស៊ូ, ᱡᱤᱥᱩ, ယေသှု, యేసు, ᤕᤧᤛᤢ᤺ᤴ, އީސާގެފާނު, ਯਿਸੂ, ꕉꖷ ꔤꕢ ꕞ, ⵏ⵿ⵗⵢⵙⴰ, ଜୀସୁ, يَسُوعَ,ㄧㄝㄙㄨ, YE-SU, ꓬꓰ꓿ꓢꓴ, 𖽃𖽡𖾐𖼺𖽹𖾏𖼽𖽔𖾏, ꑳꌠ, ᠶᠡᠰᠦᠰ (note that some of these might not display correctly if your device does not have the correct fonts installed).
Click or tap here to read more.
In some languages the different confessions have selected different transliterations, such as in Belarusian with Isus (Ісус) by the Orthodox and Protestant churches and Yezus (Езус) by the Catholic church, Bulgarian with Iisus (Иисус) by the Orthodox and Isus (Исус) by the Protestant church, Japanese with Iesu (イエス) (Protestant and Catholic) and Iisusu (イイスス) (Orthodox), or Lingala with Yesu (Protestant) or Yezu (Catholic). These differences have come to the forefront especially during the work on interconfessional translations such as one in Lingala where “many hours were spent on a single letter difference” (source: Ellington, p. 401).
In Literary and Mandarin Chinese where transliterations of proper names between the Catholic and Protestant versions typically differ vastly, the Chinese name of Jesus (Yēsū 耶稣) remarkably was never brought into question between and by those two confessions, likely due to its ingenious choice. (Click or tap here to see more).
The proper name of God in the Old Testament, Yahweh (YHWH), is rendered in most Chinese Bible translations as Yēhéhuá 耶和華 — Jehovah. According to Chinese naming conventions, Yēhéhuá could be interpreted as Yē Héhuá, in which Yē would be the family name and Héhuá — “harmonic and radiant” — the given name. In the same manner, Yē 耶 would be the family name of Jesus and Sū 稣 would be his given name. Because in China the children inherit the family name from the father, the sonship of Jesus to God the Father, Jehovah, would be illustrated through this. Though this line of argumentation sounds theologically unsound, it is indeed used effectively in the Chinese church (see Wright 1953, p. 298).
Moreover, the “given name” of Sū 稣 carries the meaning ‘to revive, to rise again’ and seems to point to the resurrected Jesus. (Source: J. Zetzsche in Malek 2002, p. 141ff., see also tetragrammaton (YHWH))
There are different ways that Bible translators have chosen historically and today in how to translate the name of Jesus in predominantly Muslim areas: with a form of the Arabic Isa (عيسى) (which is used for “Jesus” in the Qur’an), the Greek Iēsous, or, like major 20th century Bible translations into Standard Arabic, the Aramaic Yēšūaʿ: Yasua (يَسُوعَ). (Click or tap here to see more.)
Following are languages and language groups that use a form of Isa include the following (note that this list is not complete):
In Indonesian, while most Bible translations had already used Yesus Kristus rather than Isa al Masih, three public holidays used to be described using the term Isa Al Masih. From 2024 on the government is using Yesus Kristus in those holiday names instead (see this article in Christianity Today ).
Some languages have additional “TAZI” editions (TAZI stands for “Tawrat, Anbiya, Zabur, and Injil” the “Torah, Prophets, Psalms and Gospel”) of the New Testament that are geared towards Muslim readers where there is also a translation in the same language for non-Muslims. In those editions, Isa is typically used as well (for example, the Khmer TAZI edition uses Isa (អ៊ីសា) rather than the commonly used Yesaou (យេស៊ូ), the Thai edition uses Isa (อีซา) rather than Yesu (เยซู), the Chinese edition uses Ěrsā (尔撒) vs. Yēsū (耶稣), and the English edition also has Isa rather than Jesus.)
In German the name Jesus (pronounced: /ˈjeːzʊs/) is distinguished by its grammatical forms. Into the 20th century the grammatical rules prescribed a unique Greek-Latin declination: Jesus (nominative), Jesu (genitive, dative, vocative), Jesum (accusative), from which today only the genitive case “Jesu” is still in active use. Likewise, in Seediq (Taroko), the morphological treatment of “Jesus” also occupies a special category by not falling under the normal rule of experiencing a vowel reduction when the object-specific suffix an is added “since it was felt that the readers might resent that the name has been changed that drastically.” (Compare Msian for “Moses” (Mosi) as an object, but Yisuan for “Jesus” (Yisu).) (Source: Covell 1998. p. 249)
In Lamba the name ŵaYesu consists of a transliteration Yesu and the prefix ŵa, a plural form for “proper names when addressing and referring to persons in any position of seniority or honor.” While this was avoided in early translations to avoid possible misunderstandings of more than one Jesus, once the church was established it was felt that it was both “safe” and respectful to use the honorific (pl.) prefix. (Source C. M. Doke in The Bible Translator 1958, p. 57ff. )
In virtually all sign languages, “Jesus” is signed with the middle finger of each hand pointing to the palm (or wrist) of the other in succession (signing the nails of the cross). In the context of Bible translation this has been pointed out as theologically problematic since the “semantic connections of the original name Jesus do point towards ‘salvation,’ they do not naturally lead to crucifixion.” (Source: Phil King in Journal of Translation 1 (2020), p. 33ff.)
Following is the oldest remaining Ethiopian Orthodox icon of Jesus from the 14th or possibly 13th century (found in the Church of the Saviour of the World in Gurji, Ethiopia). As in many Orthodox icons, Jesus’ right hand forms the Greek letters I-C-X-C for IHCOYCXPICTOC or “Jesus Christ.” Another interpretation of the right hand is that it shows three fingers pointing to the Trinity, while the two other fingers point to Jesus’ two natures.
Orthodox icons are not drawings or creations of imagination. They are in fact writings of things not of this world. Icons can represent our Lord Jesus Christ, the Virgin Mary, and the Saints. They can also represent the Holy Trinity, Angels, the Heavenly hosts, and even events. Orthodox icons, unlike Western pictures, change the perspective and form of the image so that it is not naturalistic. This is done so that we can look beyond appearances of the world, and instead look to the spiritual truth of the holy person or event. (Source )
The following is the so-called “Wales Window for Alabama.” It is a stained-glass window by the artist John Petts from Carmarthenshire, Wales, created in response to the 16th Street Baptist Church bombing which took place in 1963:
Stained glass is not just highly decorative, it’s a medium which has been used to express important religious messages for centuries. Literacy was not widespread in the medieval and Renaissance periods and the Church used stained glass and other artworks to teach the central beliefs of Christianity. In Gothic churches, the windows were filled with extensive narrative scenes in stained glass — like huge and colorful picture storybooks — in which worshipers could ‘read’ the stories of Christ and the saints and learn what was required for their religious salvation. (Source: Victoria and Albert Museum )
The style of the following drawing of Jesus by Annie Vallotton is described by the artist as this: “By using few lines the readers fill in the outlines with their imagination and freedom. That is when the drawings begin to communicate.” (see here ; see also We All are One in Christ)
Illustration by Annie Vallotton, copyright by Donald and Patricia Griggs of Griggs Educational Service.
Living Water is produced for the Bible translation movement in association with Lutheran Bible Translators. Lyrics derived from the ESV® Bible (The Holy Bible, English Standard Version®).
Textus Receptus and Soden omit euthus ‘immediately,’ which is included by all other editions of the Greek text.
Instead of hōs ‘how’ of the majority of modern editions of the Greek text, Textus Receptus has the relative hou ‘which’ (agreeing with tou rēmatos ‘the saying,’ in the genitive case, instead of to rēma ‘the saying’ in the accusative case, of the genuine text), and Soden has ho ‘which’ (agreeing with to rēma).
Exegesis:
ek deuterou ‘for the second time,’ ‘again.’
alektōr ephōnēsen ‘a cock crowed’: here and in v. 68 (if genuine) the words are meant quite literally (cf. v. 30; see Rawlinson).
anemnēsthē (cf. 11.21) ‘he was reminded,’ ‘he remembered.’
to rēma (cf. 9.32) ‘the word,’ ‘the saying.’
hōs (cf. 4.27) ‘how’: indicates the thing which Peter remembered, being thus, in a general way, equivalent to hoti; as Thayer notes, however (hōs I.6), the emphasis is not on the thing remembered itself, but on the mode or quality of it. Translator’s New Testament gives it a temporal sense, ‘when Jesus had said….’
hoti ‘that’ is recitative, introducing direct speech: for the saying of Jesus, here repeated, cf. v. 30.
kai epibalōn eklaien ‘and he broke down and cried’ (cf. 5.38 for klaiō ‘cry’): there is no agreement on the meaning of epibalōn. (1) ‘He began to cry’ is a meaning supported by the early versions): cf. Vulgate, Luther, Le Nouveau Testament. Version Synodale; (2) in a stronger sense, ‘he set to and wept,’ ‘he burst into tears,’ is supported by an example from the papyri quoted by Moulton, and is preferred by Revised Standard Version, Moffatt, Manson, Translator’s New Testament; (3) ‘he thought on it and wept,’ is a sense which assumes that an object, such as ‘mind’ (‘he set his mind to it’) is implied: this meaning is adopted by King James Version, American Standard Version, The Modern Speech New Testament, Montgomery, Berkeley, O Novo Testamento de Nosso Senhor Jesus Cristo. Revisdo Autorizada, Williams (cf. Gould and cf. also Liddell and Scott); (4) ‘he covered his head and wept’ is strongly defended by Field with his usual impressive array of supporting evidence; it is accepted by Rawlinson, and has been adopted by Zürcher Bibel, Und er verhüllte sich und weinte; (5) ‘he threw himself on the ground’ is Turner’s understanding of the phrase; (6) ‘he dashed out’ is Black’s conjecture. Before such a display of different translations no final certainty can be reached. The most one can say for Revised Standard Version is that it has as much to commend it as some, and more than others.
Translation:
A second time must not be translated to mean that the cock crowed twice at that time, but for the second time the cock crowed, implying that the first time preceded this particular moment. The problem is entirely parallel to crows twice, where the meaning is not of a cock which crows twice in immediate succession, but which for the second time during the night undertakes to crow.
Deny me is often rendered as ‘say that you do not know me’ or ‘say, I do not know him.’
The rendering of broke down and wept is dependent entirely upon the exegesis which is adopted in the case of epibalōn. The one caution to observe is not to attempt to translate literally such phrases as ‘broke down’ and ‘burst into.’
Quoted with permission from Bratcher, Robert G. and Nida, Eugene A. A Handbook on the Gospel of Mark. (UBS Handbook Series). New York: UBS, 1961. For this and other handbooks for translators see here .
And immediately the rooster crowed a second time: Right after Peter’s third denial of Jesus, the rooster crowed a second time. The first time it crowed was in 14:68c. This happened just as Jesus said in 14:30 that it would happen.
And immediately: The word immediately here means “as soon as” or “without delay.” In this context it refers to the time immediately after Peter spoke.
14:72b
Then Peter remembered the word that Jesus had spoken to him: When the rooster crowed a second time, Peter remembered what Jesus had earlier said to him. This word is referring to what Jesus had already said in 14:30.
the word: The phrase the word refers to the words that Jesus had spoken to Peter earlier. These words are quoted in 14:72c. Although the word is a singular form, it does not refer literally to only one word but to all that Jesus had said about this as a unit.
Here are some other ways to translate this phrase:
Then Peter remembered the words Jesus had said to him. -or-
Then Peter remembered what Jesus had said to him.
14:72c
Before the rooster crows twice, you will deny Me three times: See how you translated this clause in 14:30. You should translate it in the same way here.
In some languages it may be necessary to introduce the words that Jesus had spoken in some way. For example:
Jesus had said, “Before the rooster crows twice…”
14:72d
And he broke down and wept: Peter cried because he was very sorry that he had denied Jesus three times. Peter had made a solemn promise to Jesus in 14:31, “Even if I have to die with you, I will never disown you.” He knew that he had failed to be loyal to Jesus.
broke down and wept: There are two ways that the versions interpret the Greek expression that the Berean Standard Bible translates as broke down and wept:
(1) It indicates that Peter was so overcome by grief and remorse that he wept. The phrase broke down is an English idiom that expresses this meaning. For example:
Then Peter lost control of himself and began to cry. (New Century Version) -or-
And he broke down and cried. (Good News Bible)
(Berean Standard Bible, English Standard Version, New American Bible, New Century Version, NET Bible, New International Version, New Living Translation, New Revised Standard Version, Revised Standard Version, Good News Bible)
(2) It indicates that Peter began to weep. For example, the New American Standard Bible says:
And he began to weep.
(Contemporary English Version, God’s Word, New American Standard Bible)
It is recommended that you follow interpretation (1) with the majority of English versions.
Paragraph 15:1–5
15:1a
Early in the morning: The phrase that the Berean Standard Bible translates as Early in the morning refers to dawn or sunrise. Your language may have a special word or phrase for this.
Here are some other ways to translate this phrase:
Early the next morning (Contemporary English Version) -or-
As soon as it was morning (Revised Standard Version)
15:1b
the chief priests, elders, scribes, and the whole Sanhedrin devised a plan: This part of the verse indicates that the whole Jewish council (the Sanhedrin) met together. The Greek has a word that literally translates as “with” (as in the New International Version). Although the Berean Standard Bible does not translate this word, it probably indicates that the chief priests took the main responsibility in making the decision about what to do next with Jesus. Although the chief priests took the main responsibility for the decision, the elders, scribes, and other members of the Sanhedrin were also at the meeting.
The phrase the whole Sanhedrin emphasizes that the whole Sanhedrin decided what to do about Jesus. It may be necessary to reword the phrases to make this clearer. For example:
…the chief priests met with the elders and the teachers of the law. Together, every member of the Sanhedrin reached a decision.
chief priests: A Jewish priest was a man who offered sacrifices to God on behalf of the people. He also performed other rituals for them. The phrase chief priests refers to the leaders among these priests.
Here are some other ways to translate this:
the leading/ruling priests -or-
the elders among the Jewish sacrificers -or-
the most prominent priests
The term chief priests first occurs in Mark in 8:31c. See how you translated it there.
elders: The elders were the civil leaders or rulers. They were generally older men. See how you translated elders in 8:31c and 11:27c.
scribes: The Greek word that the Berean Standard Bible literally translates as scribes is sometimes translated as “teachers of the law” (as in the New International Version). The original work of these men was to copy the laws of Moses by hand. In New Testament times, their main task was to study, interpret, and teach the law of Moses and related Jewish laws and traditions.
Here are some other ways to translate this term:
teachers of the Law of Moses (Contemporary English Version) -or-
teachers of religious law (New Living Translation) -or-
teachers of the law of the Jews -or-
the experts on the law
See how you translated scribes in 14:43d and 14:53b. See also teacher of the law in the Glossary.
Sanhedrin: The word Sanhedrin is a Greek word that the Berean Standard Bible has borrowed. It means “council” and refers to the court with the highest authority over the Jews.
Here are some other ways to translate Sanhedrin:
council (Revised Standard Version, Good News Bible) -or-
Jewish council (New Century Version) -or-
highest group of Jewish leaders
See how you translated Sanhedrin in 14:55a.
devised a plan: There are two ways to interpret the Greek word that the Berean Standard Bible translates as devised a plan:
(1) It means “made a decision” or “formed a plan.” For example:
made their plans (Good News Bible) -or-
decided what to do with Jesus (New Century Version)
(God’s Word, New Century Version, NET Bible, New International Version, New Jerusalem Bible, Revised English Bible, Good News Bible)
(2) It means “held a council session” or “consulted together.” For example:
met together (Contemporary English Version) -or-
called together a meeting (Phillips’ New Testament in Modern English)
(Contemporary English Version, English Standard Version, New American Standard Bible, New Living Translation, Revised Standard Version, Phillips’ New Testament in Modern English)
It is recommended that you follow interpretation (1).
15:1c
They bound Jesus: The clause They bound Jesus means that the Jewish leaders tied Jesus’ hands together with ropes or chains. It was most likely the temple guards who actually tied Jesus up and not the leaders themselves.
led Him away: The Greek word that the Berean Standard Bible translates as led…away also means “took away” or simply “took .” The council led Jesus away from the house of the high priest and took him to Pilate.
In some languages, it may be necessary to make some of this information explicit. For example:
…?they? led him away ?from the high priest’s house??and took him to where Pilate the governor was?.
15:1d
handed Him over to Pilate: The expression handed Him over to Pilate means that the Jewish leaders “delivered Jesus into the control of Pilate.” In this context it indicates that the leaders brought Jesus to Pilate so that Pilate could judge him and condemn him to death. Pilate was the Roman governor. He had the power to order that Jesus be killed.
Here are some other ways to translate this expression:
gave him to Pilate -or-
turned him over to Pilate (New Century Version)
Pilate: This is Pontius Pilate, who was the Roman governor of the district of Judea. Here are some other ways to translate this:
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.
Leave a Reply
You must be logged in to post a comment.