Matthew 26:57

Matthew 26:57 in Multiple Translations

Berean Standard Bible BSB

Those who had arrested Jesus led Him away to the house of Caiaphas the high priest, where the scribes and elders had gathered.

King James Version KJV

¶ And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.

American Standard Version ASV

And they that had taken Jesus led him away to the house of Caiaphas the high priest, where the scribes and the elders were gathered together.

Bible in Basic English BBE

And those who had made Jesus prisoner took him away to the house of Caiaphas, the high priest, where the scribes and those in authority over the people had come together.

Free Bible Version FBV

Those who'd arrested Jesus took him to the home of Caiaphas, the high priest, where the religious teachers and elders had gathered.

Geneva Bible 1599 GNV

And they tooke Iesus, and led him to Caiaphas the hie Priest, where the Scribes and the Elders were assembled.

Young's Literal Translation YLT

And those laying hold on Jesus led [him] away unto Caiaphas the chief priest, where the scribes and the elders were gathered together,

World English Bible WEB

Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together.

Noah Webster Bible WBS

And they that had laid hold on Jesus, led him away to Caiaphas the high priest, where the scribes and the elders were assembled.

Douay-Rheims 1899 DRV

But they holding Jesus led him to Caiphas the high priest, where the scribes and the ancients were assembled.

Translation for Translators T4T

The men who had seized Jesus took him to the house where Caiaphas, the high priest, lived. The men who taught the Jewish laws and the Jewish elders had already gathered there.

Study Highlights

Key words in the translations above are automatically highlighted. Names of God and Jesus are marked in purple, the Holy Spirit in orange, divine action verbs are underlined, and repeated key words are highlighted in yellow.

Enable Study Highlights

God & Jesus

Holy Spirit

Divine Actions

Repeated Words

Berean Amplified Bible — Matthew 26:57

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Matthew 26:57 Interlinear (Deep Study)

BIB

GRK οι δε κρατησαντες τον ιησουν απηγαγον προς καιαφαν τον αρχιερεα οπου οι γραμματεις και οι πρεσβυτεροι συνηχθησαν

οι ho G3588 the/this/who Art-NPM

δε de G1161 then Conj

κρατησαντες krateō G2902 to grasp/seize Verb-AAP-NPM

τον ho G3588 the/this/who Art-ASM

ιησουν Iēsous G2424 Joshua Noun-ASM

απηγαγον apagō G520 to lead away Verb-2AAI-3P

προς pros G4314 to/with Prep

καιαφαν Kaiaphas G2533 [wife of Ciaphas] Noun-ASM

τον ho G3588 the/this/who Art-ASM

αρχιερεα archiereus G749 high-priest Noun-ASM

οπου hopou G3699 where(-ever) Adv

οι ho G3588 the/this/who Art-NPM

γραμματεις grammateus G1122 scribe Noun-NPM

και kai G2532 and Conj

οι ho G3588 the/this/who Art-NPM

πρεσβυτεροι presbuteros G4245 elder: Elder Adj-NPM-C

συνηχθησαν sunagō G4863 to assemble Verb-API-3P

Greek Word Study

Select any word above to explore its original meaning, root, and usage across Scripture.

Use ← → arrow keys to navigate between words.

Greek Word Reference — Matthew 26:57

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

δε de G1161 "then" Conj

This is a conjunction that means and, but, or then, used to connect ideas like in Matthew 1:2 and 2 Corinthians 6:15.

Definition: δέ (before vowels δ᾽; on the general neglect of the elision in NT, see WH, App., 146; Tdf., Pr., 96), post-positive conjunctive particle; __1. copulative, but, in the next place, and, now (Abbott, JG, 104): Mat.1:2ff., 2Co.6:15, 16, 2Pe.1:5-7; in repetition for emphasis, Rom.3:21, 22, 9:30, 1Co.2:6, Gal.2:2, Php.2:8; in transition to something new, Mat.1:18, 2:19, Luk.13:1, Jhn.7:14, Act.6:1, Rom.8:28, 1Co.7:1 8:1, al.; in explanatory parenthesis or addition, Jhn.3:19, Rom.5:8, 1Co.1:12, Eph.2:4, 5:32, al.; ὡς δέ, Jhn.2:9; καὶ . . . δέ, but also, Mat.10:18, Luk.1:76, Jhn.6:51, Rom.11:23, al.; καὶ ἐὰν δέ, yea even if, Jhn.8:16. __2. Adversative, but, on the other hand, prop., answering to a foregoing μέν (which see), and distinguishing a word or clause from one preceding (in NT most frequently without μέν; Bl., §77, 12): ἐὰν δέ, Mat.6:14, 23, al.; ἐγὼ (σὺ, etc.) δέ, Mat.5:22, 6:6, Mrk.8:29, al.; ὁ δέ, αὐτὸς δέ, Mrk.1:45, Luk.4:40, al.; after a negation, Mat.6:19, 20, Rom.3:4, 1Th.5:21, al. (AS)

Usage: Occurs in 2552 NT verses. KJV: also, and, but, moreover, now (often unexpressed in English) See also: 1 Corinthians 1:10; 1 Corinthians 12:9; 1 Peter 1:7.

κρατησαντες krateō G2902 "to grasp/seize" Verb-AAP-NPM

This word means to grasp or seize something, like in Matthew 9:25 and Acts 27:13. It is about using strength to take hold of or retain something. The Bible translates it as 'hold' or 'take'.

Definition: κρατέω, -ῶ (κράτος), [in LXX chiefly for חָזַק hi., also for אָחַז, etc. ;] __1. to be strong, mighty, hence, to rule, be master, prevail (so chiefly in cl.; in LXX: Est.1:1, I Est.4:38, Wis.14:19, al.). __2. to get possession of, obtain, take hold of (Hdt., Thuc., al.): with genitive of thing(s) (M, Pr., 65), Act.27:13; τ. χειρός, Mat.9:25, Mrk.1:31 5:41 9:27, Luk.8:54; with accusative of thing(s), Mat.12:11; with accusative of person(s), Mat.14:3 18:28 21:46 22:6 26:4, 48 ff., Mrk.3:21 6:17 12:12 14:1, 44 ff, Act.3:11 24:6, Rev.20:2 (cf. 2Ki.6:6). __3. to hold, hold fast (Æsch., Polyb., al.): with accusative of thing(s), ἐν τ. δεξιᾷ, Rev.2:1. Metaphorical: with accusative of person(s), pass., Act.2:24; with accusative of thing(s), Rev.2:13, 25 3:11; τ. κεφαλήν (i.e. Christ), Col.2:19; τ. παράδοσιν (-εις), λόγον, διδαχήν, Mrk.7:3-4, 8 9:10, 2Th.2:15, Rev.2:14-15; with genitive of thing(s), Heb.4:14 6:18; of sins, to retain, Jhn.20:23; of restraint, before ἵνα μή, Rev.7:1; pass., before τοῦ μή, Luk.24:16.† (AS)

Usage: Occurs in 46 NT verses. KJV: hold (by, fast), keep, lay hand (hold) on, obtain, retain, take (by) See also: 2 Thessalonians 2:15; Mark 14:46; Hebrews 4:14.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιησουν Iēsous G2424 "Joshua" Noun-ASM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

απηγαγον apagō G520 "to lead away" Verb-2AAI-3P

To lead away means to take someone or something to a different place, often against their will, and is used in the Bible to describe being taken to trial or prison, as seen in Matthew 26:57 and Acts 23:17.

Definition: ἀπ-άγω [in LXX for נָהַג, הָלַךְ hi., etc. ;] to lead away: Luk.13:15, Act.23:17 24:7 (R, mg.), 1Co.12:2; esp. of leading to trial (so as law term in Attic), prison and death (MM, VGT, see word): Mat.26:57 27:2, 31, Mrk.14:44, 53 15:16, Luk.21:12 22:66 23:26, Act.12:19; of the direction of a way: Mat.7:13-14 (cf. συν-απ-άγω).† (AS)

Usage: Occurs in 14 NT verses. KJV: bring, carry away, lead (away), put to death, take away See also: 1 Corinthians 12:2; Mark 14:53; Matthew 27:31.

προς pros G4314 "to/with" Prep

A preposition showing direction or relationship, like towards or with something, as seen in Mark 5:11 and John 18:16. This means indicating movement or direction. It's about showing proximity or connection.

Definition: πρός, prep. with genitive, dative, accusative __I. I. C. genitive, of motion from a place, from the side of, hence metaphorically, in the interests of, Act.27:34 (cf. Page, in l.). __II. II. C. dative, of local proximity, hard by, near, at: Mrk.5:11, Luk.19:37, Jhn.18:16 20:11, 12 Rev.1:13. __III. C. accusative, of motion or direction towards a place or object, to, towards. __1. Of place, __(a) after verbs of motion or of speaking and other words with the idea of direction: ἔρχομαι, ἀναβαίνω, πορεύομαι, λέγω, ἐπιστολή, etc., Mat.3:14, Mrk.6:51, Luk.11:5, Jhn.2:3, Act.9:2, al. mult.; metaphorically, of mental direction, hostile or otherwise, Luk.23:12, Jhn.6:52, 2Co.7:4, Eph.6:12, Col.3:13, al.; of the issue or end, Luk.14:32, Jhn.11:4, al.; of purpose, Mat.26:12, Rom.3:26, 1Co.6:5, al.; πρὸς τό, with inf., denoting purpose (cf. M, Pr., 218, 220; Lft., Notes, 131), Mat.5:28, Mrk.13:22, Eph.6:11, 1Th.2:9, al.; __(b) of close proximity, at, by, with: Mat.3:10, Mrk.11:4, Luk.4:11, Act.3:2, al.; after εἶναι, Mat.13:56, Mrk.6:3, Jhn.1:1, al. __2. 2. Of time, __(a) towards (Plat., Xen., LXX: Gen.8:11, al.): Luk.24:29; __(b) for: πρὸς καιρόν, Luk.8:13, 1Co.7:5; πρὸς ὥραν, Jhn.5:35, al.; πρὸς ὀλίγον, Jas.4:14. __3. Of relation __(a) toward, with: Rom.5:1, 2Co.1:12, Col.4:5, 1Th.4:12, al.; __(b) with regard to: Mat.19:8, Mrk.12:12, Rom.8:31, al.; __(with) pertaining to, to: Mat.27:4, Jhn.21:22, Rom.15:17, Heb.2:17 5:1; __(d) according to: Luk.12:47, 2Co.5:10, Gal.2:14, Eph.3:4 4:14; __(e) in comparison with: Rom.8:18. __IV. In composition: towards (προσέρχομαι), to (προσάγω), against (προσκόπτω), besides (προσδαπανάω) . (AS)

Usage: Occurs in 655 NT verses. KJV: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in) See also: 1 Corinthians 2:1; Acts 2:47; 1 Peter 2:4.

καιαφαν Kaiaphas G2533 "[wife of Ciaphas]" Noun-ASM

Caiaphas was a high priest in Israel, mentioned in Matthew 26 and John 11, who played a role in Jesus' trial. He was an important figure in the Jewish community. His name appears in the New Testament.

Definition: Καιάφας (T, Καϊ-), -α ὁ, Caiaphas (on the name, see Exp. Times, x, 185): Mat.26:3, 57, Luk.3:2, Jhn.11:4 18:13-14, 24 18:28 Act.4:6.† Καΐφας, for Καιάφας, which see: Luk.3:2 (L) (AS)

Usage: Occurs in 9 NT verses. KJV: Caiaphas See also: Acts 4:6; John 18:24; Matthew 26:57.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αρχιερεα archiereus G749 "high-priest" Noun-ASM

The high-priest was a top Jewish leader, and Jesus is also called the high-priest in Hebrews 2:17 and 3:1. This term refers to the main priest in the Jewish temple. In the Bible, it is used in Mark 2:26 and 14:47.

Definition: ἀρχιερεύς, -έως, ὁ, [in LXX for כּ'' הָרֹאשׁ,כּ'' הַגָּדוֹל ,כּהֵן ;] __1. high-priest: Mrk.2:26 14:47, al.; of Christ: Heb.2:17 3:1, al. __2. In pl., chief priests, including ex-high-priests and members of high-priestly families: Mat.2:4, Mrk.8:31, al. (Cremer, 294; DCG, i, 297f.; MM, see word). (AS)

Usage: Occurs in 119 NT verses. KJV: chief (high) priest, chief of the priests See also: Acts 4:6; Luke 3:2; Hebrews 2:17.

οπου hopou G3699 "where(-ever)" Adv

This word asks about the location or place of something, like in Matthew 25:24 and John 3:8. It is used to describe where events occur, and is often translated as 'where' or 'in what place'.

Definition: ὅπου adv. of place, correlat. of ποῦ (which see), where. __I. Prop., of place, __1. where; __(a) in relative sentences, with indic: Mat.25:24, 26, Mrk.2:4 4:5, 15 5:40 13:14, Jhn.3:8 6:62 7:34, 36 11:32 14:3 17:24 20:19, Rom.15:20, Rev.2:13; after nouns of place, for relat. prepositional phrase (ἐν ᾧ., etc.), Mat.6:19-20 13:5 26:57 28:6, Mrk.6:55 9:48 Luk.12:33, Jhn.1:28 4:20, 46 6:23 7:42 10:40 11:30 12:1 18:1, 20 19:18, 20 19:41 20:12, Act.17:1, Rev.2:13 11:8 20:10; before ἐκεῖ., Mat.6:21, Luk.12:34 17:37 Jhn.12:26; id. pleonast. (= Heb. שָׁם . . . אֲשֶׁר; Aram. תַּמָּן . . דּ; of. Gen.13:3), ὅ. . . . ἐκεῖ, Rev.12:6, 14; ὅ. . . . ἐπ᾽ αὐτῶν, Rev.17:9; ὅ. ἄν, wherever (M, Pr., 168), with imperfect indic., Mrk.6:56; with Pres. subjc., Mat.24:28; ὅ. ἐάν, Mat.26:13, Mrk.6:10 9:18 14:9, 14 a; __(b) in quaest. indir., with aor. subjc.: Mrk.14:14 b, Luk.22:11. __2. In late writers (sometimes also in cl.; Bl., § 25, 2), with verbs of motion, = ὅποι, whither: with indic., Jhn.8:21-22 13:33, 36 14:4 21:18, Heb.6:20, Jas.3:4; ὅ. ἄν, whithersoever, with present ind., Rev.14:4; subjc., Luk.9:57; ὅ. ἐάν, Mat.8:19. __II. Without strict local sense, __1. of time or condition: Col.3:11, Heb.9:16 10:18, Jas.3:16, 2Pe.2:11. __2. Of cause or reason (AV, whereas): 1Co.3:3.† (AS)

Usage: Occurs in 76 NT verses. KJV: in what place, where(-as, -soever), whither (+ soever) See also: 1 Corinthians 3:3; Luke 9:57; Hebrews 6:20.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

γραμματεις grammateus G1122 "scribe" Noun-NPM

A scribe is a scholar or teacher of the law, often referring to Jewish leaders who studied and taught the scriptures, as seen in Acts 19:35 and Luke 5:17. They were experts in biblical knowledge.

Definition: γραμματεύς, -έως (accusative pl., -εῖς, see Bl., §8, 2), ὁ (γράμμα), [in LXX always for שׁטר in Hex., elsewhere chiefly for ספר ;] __1. a secretary; γ. τ. πόλεως, a state-clerk: Act.19:35. __2. In π., of a military officer (Deiss., BS, 110f.). So Jdg.5:14, 4Ki.25:19 (ספר), al. __3. a scribe, a biblical scholar, teacher of the law (so first in I Est.8:3, II Est.7:6; in Luk.5:17, νομοδιδάσκαλος; in Luk.10:25, νομικός): Mat.7:29, Mrk.1:22, and frequently in Gosp. γ. καὶ ἀρχιερεῖς, Mat.2:4, and al.; γ. κ. Φαρισαῖοι, Mat.5:20, and al.; γ. μαθητευθεὶς τῇ βασιλείᾳ τ. οὐρ., Mat.13:52; ποῦ σοφός; ποῦ γ., 1Co.1:20 (Cremer, 167; DB, iv, 420, 800). (AS)

Usage: Occurs in 67 NT verses. KJV: scribe, town-clerk See also: 1 Corinthians 1:20; Mark 11:27; Matthew 27:41.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

οι ho G3588 "the/this/who" Art-NPM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

πρεσβυτεροι presbuteros G4245 "elder: Elder" Adj-NPM-C

An elder is an older person, often a respected leader in the community, like those mentioned in Matthew 15:2 and 1 Timothy 5:1-2.

Definition: πρέσβυς, -εως, ὁ poët. form of πρεσβύτης (which see), [in LXX (= πρεσβευτής, an ambassador): Num.21:20 (21), al. (מֲלְאָךְ), Isa.13:8 57:9 (צִיר), 1Ma.9:70, al. ;] an old man. Compar., πρεσβύτερος, -α, -ον, [in LXX chiefly for זָקֵן ;] __1. of age, elder: ὁ νἱὸς ὁ π., Luk.15:25; as subst., opposite to νεανίσκοι, Act.2:17; to νεώτερος, 1Ti.5:1-2; of the religious leaders of the past, Mat.15:2, Mrk.7:3, 5, Heb.11:2 (= οἱ πατέρες, Heb.1:1). __2. Of dignity, rank or office (as found in π. and Inscr. of civil and religious offices, including priesthood, in Asia Minor and in Egypt; see Deiss., BS, 154 ff., 233 If.; LAE, 373); __(a) among Jews: Mat.16:21 26:47, 57 27:3, 12 27:20, 41 28:12, Mrk.8:31 11:27 14:43, 53 15:1, Luk.7:3 9:22 20:1 22:52, Jhn.8:9, Act.4:5, 8 4:23 6:12 23:14 24:1; τ. Ἰουνδαίων, Act.25:15; τ. λαοῦ, Mat.21:23 26:3 27:1; __(b) among Christians: Act.11:30 14:23 15:2, 4 15:6, 22-23 16:4 21:18, 1Ti.5:17 5:19, Tit.1:5, II Jn 1, 3Jn.1, 1Pe.5:1 5:5; τ. ἐκκλησίας, Act.20:17, Jas.5:14; __(with) in the visions of the Apocalypse: Rev.4:4, 10 5:5-6, 8 5:11, 14 7:11, 13 11:16 14:3 19:4. (On the NT use of this word and its relation to ἐπίσκοπος (which see), cf. Lft., Phi., 93 ff., 189 ff.; CGT, Past. Epp., lvi ff.) † (AS)

Usage: Occurs in 67 NT verses. KJV: elder(-est), old See also: 1 Peter 5:1; Luke 22:52; 1 Peter 5:5.

συνηχθησαν sunagō G4863 "to assemble" Verb-API-3P

This word means to gather or bring people together, as seen in Matthew 2:4 and John 11:47. It can also mean to collect or convene things, like in Luke 12:18. The Bible uses this word to describe various types of gatherings and assemblies.

Definition: συν-άγω [in LXX chiefly for אָסַף, also for קָבַץ, etc. (cf. Kennedy, Sources, 128) ;] to gather or bring together: of things, Jhn.6:12-13; before εἰς, Mat.3:12, al.; ἐκεῖ, Luk.12:18; ποῦ, Luk.12:17; συναγαγὼν πάντα (sc. εἰς ἀργύριον; see Field, Notes, 68, MM, xxiv), having sold off all: Luk.15:13; of persons, Jhn.11:52; esp. of assemblies, Mat.2:4, Jhn.11:47, Act.14:27, al. Pass., to be gathered or come together: Mat.22:41, Mrk.2:2, Luk.22:66, al.; before ἐπί Mrk.5:21, Act.4:27; πρός, Mat.13:2, Mrk.4:1, al.; εἰς, Rev.19:17; ἐν, Act.11:26; μετά, Mat.28:12; οὗ, Mat.18:20; ὅπου, Mat.26:57; ἐκεῖ, Jhn.18:2, al. In late writers (see Kennedy, Sources, 128; cf. Deu.22:2, al.), to receive hospitably, entertain: Mat.25:35, 38 25:43 (cf. ἐπι-συνάγω) (AS)

Usage: Occurs in 61 NT verses. KJV: + accompany, assemble (selves, together), bestow, come together, gather (selves together, up, together), lead into, resort, take in See also: 1 Corinthians 5:4; Mark 6:30; Revelation 16:14.

Study Notes — Matthew 26:57

Show Verse Quote Highlights

Context
Cross References
Matthew 26:57 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Matthew 26:57
Jamieson-Fausset-Brown on Matthew 26:57
Matthew Poole's Commentary on Matthew 26:57
Trapp's Commentary on Matthew 26:57
Ellicott's Commentary on Matthew 26:57
Adam Clarke's Commentary on Matthew 26:57
Cambridge Bible on Matthew 26:57
Whedon's Commentary on Matthew 26:57
Sermons on Matthew 26:57

Context — Jesus before the Sanhedrin

55At that time Jesus said to the crowd, “Have you come out with swords and clubs to arrest Me as you would an outlaw? Every day I sat teaching in the temple courts, and you did not arrest Me. 56But this has all happened so that the writings of the prophets would be fulfilled.” Then all the disciples deserted Him and fled.

57Those who had arrested Jesus led Him away to the house of Caiaphas the high priest, where the scribes and elders had gathered.

58But Peter followed Him at a distance, right up to the courtyard of the high priest. And he went in and sat down with the guards to see the outcome. 59Now the chief priests and the whole Sanhedrin were seeking false testimony against Jesus in order to put Him to death.

Cross References

	Reference	Text (BSB)
1	Matthew 26:3	At that time the chief priests and elders of the people assembled in the courtyard of the high priest, whose name was Caiaphas,
2	Mark 14:53–65	They led Jesus away to the high priest, and all the chief priests, elders, and scribes assembled. Peter followed Him at a distance, right into the courtyard of the high priest. And he sat with the officers and warmed himself by the fire. Now the chief priests and the whole Sanhedrin were seeking testimony against Jesus to put Him to death, but they did not find any. For many bore false witness against Jesus, but their testimony was inconsistent. Then some men stood up and testified falsely against Him: “We heard Him say, ‘I will destroy this man-made temple, and in three days I will build another that is made without hands.’” But even their testimony was inconsistent. So the high priest stood up before them and questioned Jesus, “Have You no answer? What are these men testifying against You?” But Jesus remained silent and made no reply. Again the high priest questioned Him, “Are You the Christ, the Son of the Blessed One?” “I am,” said Jesus, “and you will see the Son of Man sitting at the right hand of Power and coming with the clouds of heaven.” At this, the high priest tore his clothes and declared, “Why do we need any more witnesses? You have heard the blasphemy. What is your verdict?” And they all condemned Him as deserving of death. Then some of them began to spit on Him. They blindfolded Him, struck Him with their fists, and said to Him, “Prophesy!” And the officers received Him with slaps in His face.
3	Psalms 56:5–6	All day long they twist my words; all their thoughts are on my demise. They conspire, they lurk, they watch my steps while they wait to take my life.
4	John 11:49	But one of them, named Caiaphas, who was high priest that year, said to them, “You know nothing at all!
5	John 18:12–14	Then the band of soldiers, with its commander and the officers of the Jews, arrested Jesus and bound Him. They brought Him first to Annas, who was the father-in-law of Caiaphas, the high priest that year. Caiaphas was the one who had advised the Jews that it would be better if one man died for the people.
6	John 18:19–24	Meanwhile, the high priest questioned Jesus about His disciples and His teaching. “I have spoken openly to the world,” Jesus answered. “I always taught in the synagogues and at the temple, where all the Jews come together. I said nothing in secret. Why are you asking Me? Ask those who heard My message. Surely they know what I said.” When Jesus had said this, one of the officers standing nearby slapped Him in the face and said, “Is this how You answer the high priest?” Jesus replied, “If I said something wrong, testify as to what was wrong. But if I spoke correctly, why did you strike Me?” Then Annas sent Him, still bound, to Caiaphas the high priest.
7	Luke 22:54–55	Then they seized Jesus, led Him away, and took Him into the house of the high priest. And Peter followed at a distance. When those present had kindled a fire in the middle of the courtyard and sat down together, Peter sat down among them.

Matthew 26:57 Summary

[This verse tells us that after Jesus was arrested, He was taken to the house of the high priest, Caiaphas, where the Jewish leaders had gathered to decide what to do with Him, as part of God's plan to save humanity, as explained in John 3:16 and Romans 5:8. Jesus was willing to go through this process, even though He knew it would lead to His death, because He trusted in God's plan, as seen in Matthew 26:57 and referenced in Psalm 16:10 and Isaiah 53:10. We can learn from Jesus' example by trusting in God's plan, even when things seem difficult or uncertain, as encouraged in Jeremiah 29:11 and Romans 8:28, and by standing up for what is right, even if it is not popular, as taught in Matthew 5:10-12 and 1 Peter 3:14-17.]

Frequently Asked Questions

Why did Jesus' arresters take Him to the house of Caiaphas the high priest?

They took Jesus to Caiaphas because he was the high priest that year, as stated in Matthew 26:57, and they needed to bring Jesus before the Jewish leaders to begin the process of putting Him on trial, as seen in Matthew 26:59 and referenced in the writings of the prophets, such as Isaiah 53:8 and Daniel 9:26.

Who were the scribes and elders that had gathered at Caiaphas' house?

The scribes were experts in the law of Moses, such as those mentioned in Matthew 22:35, and the elders were respected leaders in the Jewish community, similar to those mentioned in Acts 4:5-7, who had gathered to discuss and decide the fate of Jesus.

What can we learn from the fact that Jesus was led away to be tried by the Jewish leaders?

This event shows that Jesus was willing to submit to the authorities, even when He knew they were seeking to do Him harm, as seen in Matthew 26:57 and referenced in Isaiah 50:6, demonstrating His commitment to fulfilling the will of God the Father, as stated in John 5:30 and John 6:38.

How does this verse relate to the rest of the Bible's teaching on Jesus' trial and crucifixion?

This verse is part of a larger narrative that shows how Jesus' death and resurrection were foretold by the prophets, such as in Psalm 22:1-31 and Isaiah 53:1-12, and fulfilled the plan of God to save humanity from sin, as explained in Romans 3:24-25 and 1 Corinthians 15:3-4.

Reflection Questions

What would it have been like to be one of Jesus' disciples, watching as He was led away to be tried and knowing that you had just deserted Him, as mentioned in Matthew 26:56?
How does Jesus' willingness to submit to the authorities inspire you to trust in God's plan, even when faced with difficult circumstances, as seen in Matthew 26:57 and referenced in Romans 8:28?
What does this verse teach us about the importance of standing up for what is right, even when it is difficult or unpopular, as seen in the actions of Peter in Matthew 26:58 and the teachings of Jesus in Matthew 5:10-12?
How can you apply the lesson of Jesus' trust in God's plan to your own life, when faced with challenges or uncertainties, as encouraged in Proverbs 3:5-6 and Psalm 37:3-7?

Gill's Exposition on Matthew 26:57

And they that had laid hold on Jesus,.... Who were the band, and the captain, and the officers of the Jews, as John 18:12, or as the Jews themselves say (q), the elders of Jerusalem; who not only

Jamieson-Fausset-Brown on Matthew 26:57

And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. For the exposition, see the notes at Mark 14:53-72.

Matthew Poole's Commentary on Matthew 26:57

Mark saith, , They led Jesus away to the high priest: and with him were assembled all the chief priests, and the elders, and the scribes. Luke saith no more but, Then took they him, and led him, and brought him into the high priest’ s house, . John saith, ,13 Then the band, and the captain, and the officers of the Jews, took Jesus, and bound him, and led him away to Annas first; for he was father-in-law to Caiaphas, which was the high priest that same year. All things were now out of order in the Jewish church. Regularly, their high priests were to be such as derived from the eldest son of Aaron, and were to hold in their place for life; but they were now chosen annually, and their conquerors ruled the choice as they pleased. Yet some think, that in this the Jews kept something of their ancient form, and the high priest was chosen regularly of the house of Aaron and for life; but the Romans when they listed turned him out, and sold the place to another; and such a one was Caiaphas, who was at that time high priest, son-in-law to Annas. Their carrying of Christ first to Annas’ s house, was no more than to stay there a while till Caiaphas, and the council, which was appointed to meet that morning at the house of Caiaphas, could assemble.

Trapp's Commentary on Matthew 26:57

57 And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled. Ver. 57. Where the scribes and the elders were] A full council then may err.

Ellicott's Commentary on Matthew 26:57

(57) To Caiaphas the high priest.—St. John alone, probably from the special facilities which he possessed as known to the high priest, records the preliminary examination before Annas (John 18:13; John 18:19-24). It was obviously intended to draw from our Lord’s lips something that might serve as the basis of an accusation. Caiaphas, we must remember, had already committed himself to the policy of condemnation (John 11:49-50). The whole history that follows leaves the impression that the plans of the priests had been hastened by the treachery of Judas. Where the scribes and the elders were assembled.—It was against the rules of Jewish law to hold a session of the Sanhedrin or Council for the trial of capital offences by night. Such an assembly on the night of the Paschal Supper must have been still more at variance with usage, and the fact that it was so held has, indeed, been urged as a proof that the Last Supper was not properly the Passover. The present gathering was therefore an informal one—probably a packed meeting of those who were parties to the plot, Nicodemus and Joseph of Arimathæa, and probably not a few others, like the young “ruler” of Luke 18:18, not being summoned. When they had gone through their mock trial, and day was dawning (Luke 22:68), they transformed themselves into a formal court, and proceeded to pass judgment.

Adam Clarke's Commentary on Matthew 26:57

Verse 57. They - led him away to Caiaphas] John says, John 18:13, that they led him first to Annas; but this appears to have been done merely to do him honour as the father-in-law of Caiaphas, and his colleague in the high priesthood. But as the Sanhedrin was assembled at the house of Caiaphas, it was there he must be brought to undergo his mock trial: but See Clarke on John 18:13.

Cambridge Bible on Matthew 26:57

57–68. Jesus is brought before Caiaphas. The first and informal Meeting of the Sanhedrin St Mark 14:53-65; St Luke 22:54; Luke 22:63-65 St Luke reports this first irregular trial with less detail than the other synoptists, but gives the account of the second formal sitting at greater length. It is not clear whether the private examination, related by St John 18:19-23, was conducted by Annas or Caiaphas. Probably Jesus was first taken to Annas, whose great influence (he was still high priest in the eyes of the people) would make it necessary to have his sanction for the subsequent measures. The examination, narrated John 18:19-23, according to this view, was by Annas; “had sent,” Matthew 26:24, should be translated “sent.” The subjoined order of events is certainly not free from difficulties, but is the most probable solution of the question: (1) From the garden Gethsemane Jesus was taken to Annas; thence, after brief questioning (St John 18:19-23), (2) To Caiaphas, in another part of the Sacerdotal palace, where some members of the Sanhedrin had hastily met, and the first irregular trial of Jesus took place at night; Matthew 26:57-68; Mark 14:52-65; Luke 22:54 and Luke 22:63-65. (3) Early in the morning a second and formal trial was held by the Sanhedrin. This is related by St Luke ch. Luke 22:66-71; and is mentioned by St Matthew ch. Matthew 27:1; and in St Mark 15:1. (4) The trial before Pontius Pilate, consisting of two parts: (a) a preliminary examination (for which there is a technical legal phrase in St Luke 23:14); (b) a final trial and sentence to death. (5) The remission to Herod, recorded by St Luke only, Matthew 23:7-11; between the two Roman trials, (a) and (b). The question is sometimes asked, Was the trial of Jesus fair and legal according to the rules of Jewish law? The answer must be that the proceedings against Jesus violated both (1) the spirit, and (2) the express rules of Hebrew jurisdiction, the general tendency of which was to extreme clemency. (1) The Talmud states: “the Sanhedrin is to save, not to destroy life.” No man could be condemned in his absence, or without a majority of two to one; the penalty for procuring false witnesses was death; the condemned was not to be executed on the day of his trial. This clemency was violated in the trial of Jesus Christ. (2) But even the ordinary legal rules were disregarded in the following particulars: (a) The examination by Annas without witnesses. (b) The trial by night. (c) The sentence on the first day of trial. (d) The trial of a capital charge on the day before the Sabbath. (e) The suborning of witnesses. (f) The direct interrogation by the High Priest.

Whedon's Commentary on Matthew 26:57

57. Where the scribes and the elders were assembled — The usual place of assemblage for the great Sanhedrim was at the council room in the temple precincts.

Sermons on Matthew 26:57

	Sermon	Description
	False Witnesses and the Death of Christ by Erlo Stegen	In this sermon, the speaker begins by confessing their past sins and their desire to not hide or allow sin to rise up again. They then share two personal stories as examples of wit
	(Following the Footsteps of Christ) the Jewish Trial by Willie Mullan	In this sermon, the speaker discusses the events leading up to Jesus' crucifixion and the trial that took place. He references Mark 14:63, where the high priest and council sought
	A Clean Slate by Shane Idleman	This sermon delves into the story of Jesus facing the Sanhedrin, highlighting the significance of surrendering to God and the consequences of denying Him. It emphasizes the importa
	Matthew 26 by John Nelson Darby	John Nelson Darby reflects on Matthew 26, emphasizing the profound significance of Jesus' final moments before His crucifixion. He highlights the simplicity with which Jesus forete
	(John) the Jewish Council by Willie Mullan	In this sermon, the preacher emphasizes the importance of learning from the teachings of Jesus and not relying on personal abilities or popularity. He shares a story of how even in
	John 11:53 to End. Christ Retires to Ephraim. by Favell Lee Mortimer	Favell Lee Mortimer preaches about the wicked suggestion of Caiaphas leading to the plot to put Jesus to death, emphasizing the guilt of those who propose evil schemes and the cons
	Jesus Predicts Judas's Betrayal and Peter's Denial John 13:18-38 by David Servant	David Servant delves into the responsibility for Christ's betrayal, explaining that Judas bore most of the responsibility, Satan bore some, and Christ bore none. The Scriptures for