Matius 26:57

Condemned by the Sanhedrin

26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house ¹  the experts in the law ²  and the elders had gathered.

Lukas 3:2

3:2 during the high priesthood ³  of Annas and Caiaphas, the word ⁴  of God came to John the son of Zechariah in the wilderness. ⁵ 

Yohanes 11:47-53

11:47 So the chief priests and the Pharisees ⁶  called the council ⁷  together and said, “What are we doing? For this man is performing many miraculous signs. 11:48 If we allow him to go on in this way, ⁸  everyone will believe in him, and the Romans will come and take away our sanctuary ⁹  and our nation.”

11:49 Then one of them, Caiaphas, who was high priest that year, said, ¹⁰  “You know nothing at all! 11:50 You do not realize ¹¹  that it is more to your advantage to have one man ¹²  die for the people than for the whole nation to perish.” ¹³  11:51 (Now he did not say this on his own, ¹⁴  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ¹⁵  11:52 and not for the Jewish nation ¹⁶  only, ¹⁷  but to gather together ¹⁸  into one the children of God who are scattered.) ¹⁹  11:53 So from that day they planned together to kill him.

[26:57]  ¹ tn Grk “where.”

[26:57]  ² tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.

[3:2]  ³ sn Use of the singular high priesthood to mention two figures is unusual but accurate, since Annas was the key priest from a.d. 6-15 and then his relatives were chosen for many of the next several years. After two brief tenures by others, his son-in-law Caiaphas came to power and stayed there until a.d. 36.

[3:2]  ⁴ tn The term translated “word” here is not λόγος (logos) but ῥῆμα (rJhma), and thus could refer to the call of the Lord to John to begin ministry.

[3:2]  ⁵ tn Or “desert.”

[11:47]  ⁶ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ⁷ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[11:48]  ⁸ tn Grk “If we let him do thus.”

[11:48]  ⁹ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[11:49]  ¹⁰ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[11:50]  ¹¹ tn Or “you are not considering.”

[11:50]  ¹² tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ¹³ sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[11:51]  ¹⁴ tn Grk “say this from himself.”

[11:51]  ¹⁵ tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

[11:52]  ¹⁶ tn See the note on the word “nation” in the previous verse.

[11:52]  ¹⁷ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ¹⁸ tn Grk “that he might gather together.”

[11:52]  ¹⁹ sn This is a parenthetical note by the author.