Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas. They took counsel together that they might take Jesus by deceit, and kill him. But they said, “Not during the feast, lest a riot occur among the people.”
Parallel Translations
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Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas.
They took counsel together that they might take Jesus by deceit, and kill him.
But they said, “Not during the feast, lest a riot occur among the people.”
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Then assembled togedder the chefe prestes and the scribes and the elders of the people to the palice of the hye preste called Cayphas
and heelde a counsell how they mygt take Iesus by suttelte and kyll him.
But they sayd not on the holy daye lest eny vproure aryse amonge the people.
Show all 3 translations
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Then assembled together the chiefe Priests, and the Scribes, and the Elders of ye people into the hall of the high Priest called Caiaphas:
And consulted together that they might take Iesus by subtiltie, and kill him.
But they sayd, Not on the feast day, least any vprore be among the people.
Cross-references (40)
- Matthew 12:14 (v4) But the Pharisees went out, and conspired against him, how they might destroy him.
- Matthew 27:24 (v5) So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water, and washed his hands before…
- John 11:47-53 (v3) The chief priests therefore and the Pharisees gathered a council, and said, “What are we doing? For this man does many signs. If we leave…
- John 18:24 (v3) Annas sent him bound to Caiaphas, the high priest.
- Matthew 14:5 (v5) When he would have put him to death, he feared the multitude, because they counted him as a prophet.
Show all 39 cross-references
- Matthew 21:26 (v5) But if we say, ‘From men,’ we fear the multitude, for all hold John as a prophet.”
- Mark 14:54 (v3) Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming…
- John 18:28 (vv3, 5) They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn’t enter into the Praetorium, that they…
- Psalms 2:1-2 (v3) Why do the nations rage, and the peoples plot a vain thing? The kings of the earth take a stand, and the rulers take counsel together,…
- Psalms 2:2 (v4) The kings of the earth take a stand, and the rulers take counsel together, against Yahweh, and against his Anointed, saying,
- Proverbs 19:21 (v5) There are many plans in a man’s heart, but Yahweh’s counsel will prevail.
- Proverbs 21:30 (v5) There is no wisdom nor understanding nor counsel against Yahweh.
- Isaiah 46:10 (v5) I declare the end from the beginning, and from ancient times things that are not yet done. I say: My counsel will stand, and I will do all…
- Matthew 21:45-46 (v3) When the chief priests and the Pharisees heard his parables, they perceived that he spoke about them. When they sought to seize him, they…
- Matthew 26:57-58 (v3) Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together. But Peter…
- Mark 14:2 (v5) For they said, “Not during the feast, because there might be a riot among the people.”
- Mark 14:12 (v5) On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, “Where do you want us to go and prepare…
- Mark 14:27 (v5) Jesus said to them, “All of you will be made to stumble because of me tonight, for it is written, ‘I will strike the shepherd, and the…
- John 11:57 (v3) Now the chief priests and the Pharisees had commanded that if anyone knew where he was, he should report it, that they might seize him.
- John 18:13-15 (v3) and led him to Annas first, for he was father-in-law to Caiaphas, who was high priest that year. Now it was Caiaphas who advised the Jews…
- Acts 4:5-6 (v3) In the morning, their rulers, elders, and scribes were gathered together in Jerusalem. Annas the high priest was there, with Caiaphas,…
- Acts 4:25-28 (v3) who by the mouth of your servant, David, said, ‘Why do the nations rage, and the peoples plot a vain thing? The kings of the earth take a…
- Acts 13:10 (v4) and said, “You son of the devil, full of all deceit and all cunning, you enemy of all righteousness, will you not cease to pervert the…
- Genesis 3:1 (v4) Now the serpent was more subtle than any animal of the field which Yahweh God had made. He said to the woman, “Has God really said, ‘You…
- Psalms 56:6 (v3) They conspire and lurk, watching my steps. They are eager to take my life.
- Psalms 64:4-6 (v3) to shoot innocent men from ambushes. They shoot at him suddenly and fearlessly. They encourage themselves in evil plans. They talk about…
- Psalms 94:20-21 (v3) Shall the throne of wickedness have fellowship with you, which brings about mischief by statute? They gather themselves together against…
- Jeremiah 11:19 (v3) But I was like a gentle lamb that is led to the slaughter. I didn’t know that they had devised plans against me, saying, “Let’s destroy the…
- Jeremiah 17:27 (v3) But if you will not listen to me to make the Sabbath day holy, and not to bear a burden and enter in at the gates of Jerusalem on the…
- Jeremiah 18:18-20 (v3) Then they said, “Come! Let’s devise plans against Jeremiah; for the law won’t perish from the priest, nor counsel from the wise, nor the…
- Matthew 23:33 (v4) You serpents, you offspring of vipers, how will you escape the judgment of Gehenna?
- Acts 7:19 (v4) The same took advantage of our race, and mistreated our fathers, and forced them to throw out their babies, so that they wouldn’t stay…
- Psalms 76:10 (v5) Surely the wrath of man praises you. The survivors of your wrath are restrained.
- Lamentations 3:37 (v5) Who is he who says, and it comes to pass, when the Lord doesn’t command it?
- Matthew 26:69 (v3) Now Peter was sitting outside in the court, and a maid came to him, saying, “You were also with Jesus, the Galilean!”
- Luke 3:2 (v3) in the high priesthood of Annas and Caiaphas, the word of God came to John, the son of Zacharias, in the wilderness.
- Luke 22:7 (v5) The day of unleavened bread came, on which the Passover must be sacrificed.
- Acts 4:28 (v5) to do whatever your hand and your council foreordained to happen.
- 2 Corinthians 11:3 (v4) But I am afraid that somehow, as the serpent deceived Eve in his craftiness, so your minds might be corrupted from the simplicity that is…
39 distinct cross-references across this passage (40 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (16 sources)
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Geneva Bible translators 1599 · Public Domain On v5 By the word Feast, is meant the whole feast…
By the word Feast, is meant the whole feast of unleavened bread: the first and eighth day whereof were so holy, that they might do no manner of work therein, though the whole company of the Sanhedrin determined otherwise: And yet it came to pass through God’s providence, that Christ suffered at that time, to the end that all the people of Israel might be witnesses of his everlasting sacrifice.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv3–5 3 Then assembled together the chief priests, and the…
3 Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,
Ver. 3. Then assembled together, &c.] Here was met a whole council of caitiffs (wretches) to crucify Christ. General councils may err then in necessary and fundamental points: as the Council of Ariminum and Seleucia (held in two cities, because no one was able to contain them for multitude, yet) decreed for Arius against the deity of Christ. The truth of God may be locked up within the hearts of such a company, as in competition of suffrages cannot make a greater part in a general council.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On v3 Mar 14:1, saith, The chief priests and the scribes…
Mar 14:1, saith, The chief priests and the scribes sought how they might take him by craft, and put him to death. Luke saith much the same with Mark. They had before this been seeking how to destroy him, Luk 19:47; nor was it the first time they had made a formal council about it, Joh 11:47; but now again they met. The place is named, that was the high priest’s hall; the councillors were the chief priests, scribes, and elders. The matter of their deliberation was to kill Christ, and how they might do it by subtlety, for they were afraid of the people, who had a great esteem for our Saviour, because of the many miracles he had wrought.
But they said, Not on the feast day: that was now within two days, and in order to it the city was full of people, and they were afraid (as they were concerned, being a conquered people, and having but a precarious liberty for their religion) of causing any tumults: this awed them, not any great religion for the festival, for all things now were out of order with them. Their high priest was chosen annually, and at the will of their conquerors; some little appearance they had of their ancient religious government, but it was in no due order.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv3–5 Then assembled together the chief priests,.... About the same…
Then assembled together the chief priests,.... About the same time, two days before the passover, that Jesus said these things to his disciples, as is plain from Mar 14:1. By "the chief priests" are meant, either such who had been high priests, or such as were the heads of the twenty four courses of the priests; or rather, the principal men of the priesthood, who were chosen out of the rest, to be members of the great sanhedrim:
and the Scribes; the doctors, of the law, who wrote out copies of the law for the people, and interpreted it to them in a literal way: this clause is left out in the Vulgate Latin, and in Munster's Hebrew Gospel, and in the Arabic and Ethiopic versions, and in the Alexandrian copy, and some others, but is retained in, the Syriac version; and no doubt, but these men had a place in this grand council:
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and the elders of the people; these were the civil magistrates; so that this assembly consisted both of ecclesiastics and laymen, as the sanhedrim did, of priests, Levites, and Israelites (t): these came
unto the palace of the high priest, who was called Caiaphas; his name was Joseph, but his surname Caiaphas; a word not of the same original with Cephas, as Camero thought; for these two words begin with different letters, nor are the rest the same. Now, though a king of Israel might not sit in the sanhedrim, yet an high priest might, provided he was sufficiently qualified with wisdom (u). The president of this grand council at this time, should be Rabban Gamaliel, Paul's master; unless it was Caiaphas, at whose house they were: how they came to meet at the high priest's palace, deserves inquiry; since their proper and usual place of meeting, was a chamber in the temple, called Gazith (w), or the paved chamber: now let it be observed, that according to the accounts the Jews themselves give, the sanhedrim removed from this chamber, forty years before the destruction of the temple (x); and which, as Dr. Lightfoot conjectures, was about a year and a half before the death of Christ; and as others say (y), four years; at least three years and a half before that time: but then, though the sanhedrim removed from the paved chamber, they met at Chanoth, "the sheds", which was a place within the bounds of the temple, in the mountain of the house; and the question still returns, how came it to pass they did not meet there? To me the reason seems to be, that they chose not to meet there, but at the high priest's palace, because of privacy, that it might not be known they were together, and about any affair of moment; and particularly this: the high priest's house was always in Jerusalem, and he never removed from thence; nor did he go from the temple thither only in the night, or an hour or two in the day; for he had an apartment in the temple, which was called the chamber of the high priest, where he was the whole day (z).
(t) Maimon. Hilch. Sanhedrin, c. 2. sect. 1. (u) lb. sect. 4. (w) Misn. Middot c. 5. sect. 3. (x) T. Bab. Sabbat, fol. 15. 1. Avoda Zara, fol. 8. 2. Sanhedrin, fol. 41. 1. Maimon. Hilch. Sanhedrin, c. 14. sect. 13. Juchasin, fol. 21. 1. (y) Edzard. not. in Avoda Zara, c. 1. p. 236. (z) Maimon. Cele Hamikdash, c. 5. sect. 7.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv3, 5 The chief priests and the scribes and the elders…
The chief priests and the scribes and the elders of the people - (Heads of families.) These together constituted the sanhedrim, or great council, which had the supreme authority, both in civil and ecclesiastical affairs.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv3–5 Verse 3. Then assembled together the chief priests] That…
Verse 3. Then assembled together the chief priests] That is, during the two days that preceded the passover.
The high priest, who was called Caiaphas] Caiaphas succeeded Simon, son of Camith, about A. D. 16, or, as Calmet thinks, 25. He married the daughter of Annas, who was joined with him in the priesthood. About two years after our Lord's crucifixion, Caiaphas and Pilate were both deposed by VITELLIUS, then governor of Syria, and afterwards emperor. Caiaphas, unable to bear this disgrace, and the stings of his conscience for the murder of Christ, killed himself about A. D. 35. See Joseph. Ant. b. xviii. c. 2-4.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v3 Mat 26:3-5. The chief priests, and the scribes, and…
Mat 26:3-5. The chief priests, and the scribes, and the elders — They together constituted the sanhedrim, or great council, which had the supreme authority both in civil and ecclesiastical affairs. Assembled together unto the palace of the high-priest — Namely, to deliberate how they might take Jesus, and put him to death; and consulted how they might take him by subtlety — Privately, by some artifice, without giving an alarm to his friends. But they said, Not on the feast-day — This was the result of human wisdom. But when Judas came, they changed their purpose. So the counsel of God took place, and the true paschal Lamb was offered up on the great day of the paschal solemnity.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv3, 5 Into the palace or court of the high priest.…
Into the palace or court of the high priest. Assemblies were held in the public places, at the gates, or in the courts of the nobles. (Bible de Vence)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain On vv3, 5 3. Then assembled — The evangelist suddenly changes the…
3. Then assembled — The evangelist suddenly changes the scene. While Jesus is innocently, with his disciples, predicting his own death, a dark band of conspirators are assembling to make his prediction true.
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Assembled… chief priests… scribes… elders — The three classes of men here mentioned made up the Sanhedrim, or great council of seventy, the supreme legislature, especially in ecclesiastical matters, of the Jewish nation. The chief priests were, (in addition to the high priest,) the ex-high priests, the heads of the priestly courses, and eminent men of the priestly order. The elders were laymen of age, wisdom, and ability. The scribes were the learned class, whether of Levitical descent or otherwise. How the members of the Sanhedrim were elected is not certain. Of this body the high priest was the usual summoner and president. At his right hand sat the vice-president; at his left the hakim, or counsellor, who gave legal opinions. From these the members sat extending in a semicircle, around the council-room. From the heat of the climate, this council often held its sessions very early in the morning, as in the case of our Saviour’s arraignment. The Sanhedrim’s session-room was at the hall Gazith, at the southeast corner of the Court of Israel. See Plan of Temple.
High priest — The high priest was at the head of the Jewish sacerdotal system, the sacred representative of the nation. Aaron, brother of Moses, was first consecrated high priest, and the orifice remained in his family for some fifteen hundred years. To him belonged the most solemn of the sacred rites, and the decision of difficulties in religious matters. The high priest was often judge in general matters and supreme magistrate of the nation. When invested with the ephod and the urim and thummim, he became the medium of prophetic responses.
The exterior vestments of the high priest were his tunic or gown, richly embroidered, extending to his feet. Next the robe of the ephod, which was a garment put on by an opening at the top, and hung down part of the way to the feet, having suspended on its lower border a row of alternate bells and pomegranates. Over this the ephod, consisting of two richly adorned oblong pieces of cloth, hanging so as to cover the breast and the back, and fastened at the top by shoulder-pieces, gemmed with an onyx; around these was a broad girdle of fine linen, purple, blue, and scarlet. On his head was a turban or mitre, with an inscription on the forehead: “Holiness to the Lord.” The breastplate rested upon the ephod, and was studded with four rows of precious stones, three in a row, bearing the names of the twelve tribes. To these were originally added the urim and thummim, in regard to the form of which scholars differ, while they agree that it was a divine oracle by which God made revelation through the high priest.
Until the time of Herod this dignity descended with due regularity in the Aaronic line; but the Herodian and Roman rulers made changes at will, and appointed a new high priest so frequently that the office became almost annual, and a number of ex-high priests were living. These formed a part of the chief priests mentioned in this verse.
Caiaphas — Joseph Caiaphas succeeded Simon son of Canith as high priest about the year 27, in the reign of the emperor Tiberius. His wife was daughter of Annas, who had formerly been high priest, and was still highly revered by the Jews, and before whom, according to John, Jesus was first brought. Caiaphas was deposed in the year 38, after which nothing is known of his history.
Palace of the high priest — The word αυλη, here rendered palace, signifies more properly the court, or square yard, enclosed in the centre of the building, and under the open sky. The meaning was, however, extended sometimes so as to include, or at any rate imply, the entire building or mass of buildings.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv3–5 3. the chief priests, and the scribes, and the…
3. the chief priests, and the scribes, and the elders] i. e. the Sanhedrim or Synedrion (Greek), or Sanhedrin (the later Hebrew form of the word), the supreme council, legislative and administrative, of the Jewish people.
A. The history of the Sanhedrin. Many learned Rabbis endeavoured to trace the origin of the Sanhedrin to the council of 70 elders whom Moses, by the advice of Jethro, appointed to assist him. But it is improbable that this council existed before the Macedonian conquest. (1) The name is Greek, not Hebrew. (2) It finds its equivalent among the political institutions of Macedonia. Finally, (3) no allusion to the Sanhedrin is to be found in the Historical Books or in the Prophets.
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B. Constitution. The President or Nasi (prince) was generally, but not always, the high priest; next in authority was the vice-president or Ab Beth Dîn (father of the house of judgment); the third in rank was the Chacham (sage or interpreter). The members were 71 in number, and consisted (1) of the chief priests or heads of the priestly “courses” (see Luk_1:5); (2) the scribes or lawyers; (3) the elders of the people or heads of families, who were the representatives of the laity.
C. Authority and functions. The Sanhedrin formed the highest court of the Jewish commonwealth. It originally possessed the power of life and death, but this power no longer belonged to it; Joh_18:31, “It is not lawful for us to put any man to death,” a statement which agrees with a tradition in the Talmud, “forty years before the temple was destroyed judgment in capital causes was taken away from Israel.”
All questions of the Jewish law, and such as concerned the ecclesiastical polity, religious life of the nation and discipline of the priests fell under the jurisdiction of the Sanhedrin.
D. Place of meeting. In the present instance the Sanhedrin met at the high priest’s house; from ch. Mat_27:6 we may conjecture that the Temple was sometimes the place of meeting, but their usual house of assembly at this particular epoch was called the “Halls of Purchase,” on the east of the Temple Mount (Dr Ginsburg in Kitto’s Encyc. Bib. Lit. and Lightfoot’s Hor. Hebr.).
Caiaphas] Joseph Caiaphas, the son-in-law of Annas, was appointed high priest by the Procurator Valerius Gratus a. d. 26, and was deposed a. d. 38. The high priesthood had long ceased to be held for life and to descend from father to son; appointments were made at the caprice of the Roman government. Annas who had been high priest was still regarded as such by popular opinion, which did not recognise his deposition. St Luke says, “Annas and Caiaphas being the high priests.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv3–4 (3) Then assembled together.—We learn from Joh_11:49-50. that the…
(3) Then assembled together.—We learn from Joh_11:49-50. that the plan, as far as Caiaphas was concerned, had been formed before, immediately after the raising of Lazarus. What had happened since—the kingly entry, the expulsion of the money-changers, the way in which our Lord had baffled their attempt to entrap Him in His speech—would all work as so many motives to immediate action. The meeting now assembled may have been either a formal session of the Sanhedrin, or an informal conference of its chief members prior to the regular meeting. The former seems, on the whole, the more probable. The “chief priests” were the heads of the twenty-four courses; the elders of the people were the representatives—how elected or selected we do not know—of the citizens of Jerusalem. St. Mark and St. Luke name “scribes” instead of “elders.” These two bodies may have been identical, but more probably the scribes of the Council represented the whole class of interpreters of the Law, who bore that name in its wider sense.
The high priest, who was called Caiaphas.—The name was a distinctive one added to his proper name of Joseph. Of his previous history we know that he had married the daughter of Annas, who had filled the office of high priest before him (Joh_18:13), and who still occupied, possibly as Nasi or President, an influential position in the Council and retained his titular pre-eminence. (See Note on Luk_3:2.) He had been high priest from the commencement of our Lord’s ministry, and had, therefore, watched His ministry in Jerusalem with a jealous fear. We may probably trace his influence in the mission of the scribes from Jerusalem, whom we have seen as opponents of that ministry in Galilee (Mar_3:22; Luk_5:17). The meeting in his house implied a coalition of parties commonly opposed, for Caiaphas and his personal adherents were Sadducees (Act_5:17), and as such, courted the favour of their Roman rulers (Joh_11:48), while the scribes were, for the most part, Pharisees, and assertors of national independence.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv3–5 Vers. 3-5. Conspiracy of the Jewish rulers. (Mar_14:1 Luk_22:2)
Vers. 3-5. Conspiracy of the Jewish rulers. (Mar_14:1 Luk_22:2)
Then. While Christ was announcing his approaching death, the rulers were plotting its accomplishment. He was certain; they were in doubt and perplexity about it. The chief priests. (see on Mat_16:21) The office of high priest had originally been held for life; but of late the civil power had often deposed one and appointed another, so that there were at times many who had held the post, and who, as well as their deputies, and the heads of the courses, claimed the title of chief priest. These were all members of the Sanhedrim And the scribes, These words are omitted on very good authority by many modern editors. They are not found in the Vulgate, though they occur in the parallel passages in the other synoptists. If genuine, they, in connection with "elders" and "priests," would signify that all the elements of the Sanhedrin were present at this council. The palace (aulhn) of the high priest. This, then, was not a formal meeting, or it would have been held in the hall Gazith, "the hall of hewn stones," on the south side of the court of the priests. It was assembled in the court of the high priest"s house, because it comprised persons who were not Sanhedrists, such as temple officials, and connections of the high priest, forming what was known as the priestly council, which was the official medium between the Roman authorities and the people. Who was called Caiaphas. Josephus ("Ant.," 18:2. 2) speaks of him as "Joseph, who is also Caiaphas;" hence the way in which he is introduced in the present passage. He had been elevated to his high post by the Romans, who found in him a submissive tool. His father-in-law. Annas had been appointed by Quirinius, but after nine years had been deposed; he was succeeded in turn by Ismael, Eleazar son of Annas, Simon, and fourthly by Caiaphas, who superseded his immediate predecessor by the favour of the procurator Valerius Gratus, the tenant of the office before Pontius Pilate. The ex-high priest, Annas, was counted still by some rigorists as holding the office, and he appears to have possessed high authority. (see Joh_18:13 Act_4:6)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv3–5 3. Then were gathered together. An official meeting of…
3. Then were gathered together. An official meeting of the Sanhedrim. With the chief priests, that is, the high priests, Annas and Caiaphas, and the heads of the twenty-four courses. And the elders of the people. That is, the heads of the great families, the princes of Judah. Into the court of the high priest. The palace of Caiaphas. The body now about to assemble, the Sanhedrim, was the supreme court of Israel. According to Jewish accounts, it was composed of seventy-one members, the high priest being president. The “chief priests,” or heads of the twenty-four courses, distinguished representatives of the “scribes,” and “elders of the people,” the heads of the great families, constituted the membership. It could try and condemn to death, but could not carry out capital punishment without the consent of the Roman authorities at this time. It was mostly composed of bitter, bigoted enemies of Jesus, determined at any cost to secure his death. In the trial the Jewish law was constantly violated. Caiaphas. The reigning high priest, the son-in-law of Annas, who had been high priest, but was deposed by the Romans, but was still called a high priest. Both were Sadducees.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Paul E. Kretzmann 1924 · Public Domain On v3 The conspiracy:
The conspiracy:
v. 3. Then assembled together the chief priests and the scribes and the elders of the people unto the palace of the high priest, who was called Caiaphas,
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v. 4. and consulted that they might take Jesus by subtlety and kill Him.
v. 5. But they said, Not on the feast-day, lest there be an uproar among the people.
Matthew purposely places the two events side by side: Jesus, out in Bethany, solemnly declaring that He is being delivered to be crucified; the chief priests together with the chief council of the Jews, the Sanhedrin, meeting, not in the usual place, which was in a hall called Gazith, or House of the Polished Stones, on the south side of the Temple-space, next to the Court of Israel, but in the open court in the center of the high priest’s palace, where there was less danger of eavesdroppers. Caiaphas, the son-in-law of Hannas, or Annas, the former high priest, held the office that year, Joh 11:49, according to the arrangement instituted by the Romans, by which the appointment was made by the year, instead of for life, as formerly. As they came together in a stealthy manner, so their discussions harmonized with their intentions, which were to take Jesus by cunning or craft, with the final object, as the evangelist bluntly puts it, not of convicting Him by due process of law, but of killing Him. Only one scruple they voiced, namely, that the actual arrest should not be done at the feast, especially not on the day of the Passover meal, lest an uproar or tumult of the people arise, that might rapidly assume such proportions as to be beyond the control of the authorities. It was all a matter of expediency, of policy, of politics, with them; they were a merciless band of murderers. It was very difficult to say which way the whim of the many thousands of pilgrims might sway them at the crucial moment, whether on the side of their religious leaders or on the side of the Prophet of Nazareth. Therefore crafty care was demanded.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v3 Connecting Statement:
Connecting Statement:
These verses give background information about the Jewish leaders' plot to arrest and kill Jesus. (See: Background Information)
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were gathered together
This can be stated in active form. AT: "came together" or "met together" (See: Active or Passive)
Jesus stealthily
"Jesus secretly"
Not during the feast
What the leaders did not want to do during the feast can be made clearer. AT: "We should not kill Jesus during the feast" (See: Ellipsis)
the feast
This is the yearly Passover feast.
translationWords
chief priests
elder
palace
high priest
Caiaphas
feast
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv3, 5 26:3 The residence of Caiaphas, the high priest, was…
26:3 The residence of Caiaphas, the high priest, was near the Temple in Jerusalem’s Upper City. Since it was not the normal meeting place, this gathering was ad hoc, urgent, and probably secretive. The council chamber, the traditional meeting place for the Sanhedrin, was located either at the southern end of the Court of the Israelites in the Temple, or on the western edge of the Temple hill. • Joseph Caiaphas, son-in-law of Annas (see John 18:13), was high priest from AD 18 to 36 (John 11:49), the longest tenure of any high priest from the time of Herod’s rule until AD 70. His father-in-law, Annas, had been deposed but continued to be called high priest as well (see Luke 3:2; John 18:13, 19-24).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.