TRV
Translation
King James Version
¶ And they that had laid hold on Jesus led him away to Caiaphas the high priest, where the scribes and the elders were assembled.
Complete Jewish Bible
Those who had seized Yeshua led him off to Kayafa the cohen hagadol, where the Torah-teachers and elders were assembled.
Berean Standard Bible
Those who had arrested Jesus led Him away to the house of Caiaphas the high priest, where the scribes and elders had gathered.
American Standard Version
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.
World English Bible Messianic
Those who had taken Yeshua led him away to Caiaphas the high priest, where the scribes and the elders were gathered together.
Geneva Bible (1599)
And they tooke Iesus, and led him to Caiaphas the hie Priest, where the Scribes and the Elders were assembled.
Young's Literal Translation
And those laying hold on Jesus led him away unto Caiaphas the chief priest, where the scribes and the elders were gathered together,
See on the biblical-era map
In the KJVVerse 24,112 of 31,102
Study This Verse
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers . Public domain.
Copy as
Origen of Alexandria (as quoted by Aquinas, AD 1274)AD 253
Catena Aurea by Aquinas
Where Caiaphas the High Priest is, there are assembled the Scribes, that is, the men of the letter, who preside over the letter that killeth; and Elders, not in truth, but in the obsolete ancientness of the letter.
Origen of AlexandriaAD 253
COMMENTARY ON MATTHEW 105.4
I believe the word for Jewish slavery whereby poor and abandoned persons now profess to be slaves is "Caiaphas." He is known as the high priest who, at odds with the truth, rails against Jesus. But Jesus according to the truth is a priest, the Word of God; under him are established all who worthily and zealously serve God the Father. Where the high priest Caiaphas is found, however, there the scribes come together, that is, learned men who preside over the perishing written word. While being scribes, they are also elders who preside not over the truth but over the classic usage of a mere word. They are unwilling to consider anything beyond that.
John Chrysostom (as quoted by Aquinas, AD 1274)AD 407
Catena Aurea by Aquinas
They did not lay hands on Him in the temple because they feared the multitude, therefore also the Lord went forth that He might give them place and opportunity to take Him. This then teaches them, that if He had not suffered them of His own free choice, they would never have had strength to take Him. Then the Evangelist assigns the reason why the Lord was willing to be taken, adding, All this was done that the Scriptures of the Prophets might be fulfilled.
The disciples who had remained when the Lord was apprehended, fled when He spoke these things to the multitudes, Then all the disciples forsook him and fled; for they then understood that He could not escape but rather gave Himself up voluntarily.
Great was the zeal of Peter, who fled not when He saw the others fly, but remained, and entered in. For though John also went in, yet he was known to the Chief Priest. He followed afar off, because he was about to deny his Lord.
John ChrysostomAD 407
Homily on the Gospel of Matthew 84
And to His disciples He saith these things; but to the others, "Are ye come out as against a thief with swords and staves for to take me? I sat daily teaching in the temple, and ye laid no hold on me."
See how many things He doeth that might awaken them. He cast them to the ground, He healed the servant's ear, He threatened them with being slain; "For they shall perish with the sword," He saith, "who take the sword." By the healing of the ear, He gave assurance of these things also; from every quarter, both from the things present, and from the things to come, manifesting His power, and showing that it was not a work of their strength to seize Him. Wherefore He also adds, "I was daily with you, and sat teaching, and ye laid no hold on me;" by this also making it manifest, that the seizure was of His permission. He passed over the miracles, and mentions the teaching, that He might not seem to boast.
When I taught, ye laid no hold on me; when I held my peace, did ye come against me? I was in the temple, and no one seized me, and now do ye come upon me late and at midnight with swords and staves? What need was there of these weapons against Him, who was with you always? by these things teaching them, that unless He had voluntarily yielded, not even then would they have succeeded. For neither could they (who were not able to hold Him when in their hands, and who, when they had got Him in the midst of them, had not prevailed) even then have succeeded, unless He had been willing.
After this, He solves also the difficulty why He willed it then. For, "this was done," He saith, "that the Scriptures of the prophets might be fulfilled." See how even up to the last hour, and in the very act of being betrayed, He did all things for their amendment, healing, prophesying, threatening. "For," He saith, "they shall perish by the sword." To show that He is suffering voluntarily, He saith, "I was daily with you teaching;" to manifest His accordance with the Father, He adds, "That the Scriptures of the prophets might be fulfilled."
But wherefore did they not lay hold on Him in the temple? Because they would not have dared in the temple, on account of the people. Wherefore also He went forth without, both by the place and by the time giving them security, and even to the last hour taking away their excuse. For He who, in order that He might obey the prophets, gave up even Himself, how did He teach things contrary to them?
"Then all His disciples," it is said, "forsook Him, and fled." For when He was seized, they remained; but when He had said these things to the multitudes, they fled. For thenceforth they saw that escape was no longer possible, when He was giving Himself up to them voluntarily, and saying, that this was done according to the Scriptures.
And when these were fled, "they lead Him away to Caiaphas; but Peter followed, and entered in to see what the end should be."
Great was the fervor of the disciple; neither did he fly when he saw them flying, but stood his ground, and went in with Him. And if John did so too, yet he was "known to the high priest."
And why did they lead Him away there where they were all assembled? That they might do all things with consent of the chief priests. For he was then high priest, and all were waiting for Christ there, to such a degree did they spend the whole night, and give up their sleep for this object. For neither did they then eat the passover, but watched for this other purpose. For John, when he had said that "it was early," added, "they entered into the judgment hall, lest they should be defiled, but that they might eat the passover."
What must we say then? That they ate it on another day, and broke the law, on account of their eager desire about this murder. For Christ would not have transgressed as to the time of the passover, but they who were daring all things, and trampling under foot a thousand laws. For since they were exceedingly boiling with rage, and having often attempted to seize Him, had not been able; having then taken Him unexpectedly, they chose even to pass by the passover, for the sake of satiating their murderous lust.
John ChrysostomAD 407
Homily on the Gospel of Matthew 84
And when these were fled, "they lead Him away to Caiaphas; but Peter followed, and entered in to see what the end should be."
Great was the fervor of the disciple; neither did he fly when he saw them flying, but stood his ground, and went in with Him. And if John did so too, yet he was "known to the high priest."
And why did they lead Him away there where they were all assembled? That they might do all things with consent of the chief priests. For he was then high priest, and all were waiting for Christ there, to such a degree did they spend the whole night, and give up their sleep for this object. For neither did they then eat the passover, but watched for this other purpose. For John, when he had said that "it was early," added, "they entered into the judgment hall, lest they should be defiled, but that they might eat the passover."
What must we say then? That they ate it on another day, and broke the law, on account of their eager desire about this murder. For Christ would not have transgressed as to the time of the passover, but they who were daring all things, and trampling under foot a thousand laws. For since they were exceedingly boiling with rage, and having often attempted to seize Him, had not been able; having then taken Him unexpectedly, they chose even to pass by the passover, for the sake of satiating their murderous lust.
Wherefore also they were all assembled together, and it was a council of pestilent men, and they ask some questions, wishing to invest this plot with the appearance of a court of justice. For "neither did their testimonies agree together;" so feigned was the court of justice, and all things full of confusion and disorder.
JeromeAD 420
COMMENTARY ON MATTHEW 4.26.57
In accordance with God’s command, Moses ordered that high priests should succeed their fathers and a line of descent should be woven among priests. Josephus relates that the disreputable Caiaphas purchased the high priesthood from Herod for one year only. No wonder, then, the dishonorable high priest judges dishonorably.
Jerome (as quoted by Aquinas, AD 1274)AD 420
Catena Aurea by Aquinas
This speech shows a mind willing to suffer; vainly would the Prophets have prophesied truly, unless the Lord asserts their truth by His suffering.
It is folly then to seek with swords and staves Him who offers Himself to your hands, and with a traitor to hunt out, as though lurking under cover of night, one who is daily teaching in the temple.
They pierced my hands and my feet; (Ps. 22:16.) and in another place, He is led as a sheep to the slaughter; (Is. 53:7, 8.) and, By the iniquities of my people was He led to death.
But Josephus writesu, that this Caiaphas had purchased the priesthood of a single year, notwithstanding that Moses, at God's command, had directed that High Priests should succeed hereditarily, and that in the Priests likewise succession by birth should be followed up. No wonder then that an unrighteous High Priest should judge unrighteously.
He went in, either out of the attachment of a disciple, or natural curiosity, seeking to know what sentence the High Priest would pass, whether death, or scourging.
JeromeAD 420
Commentary on Matthew
(Verse 57.) And they who were holding Jesus led Him to Caiaphas the high priest, where the scribes and the elders were gathered together. Moses, by God's command, had decreed that the priests should succeed their fathers, and that the line of succession should be preserved among the priests (Exodus 29). Josephus reports that Caiaphas purchased his high priesthood from Herod for a sum of money for only one year. Therefore, it is not surprising if this wicked high priest judges unjustly.
Augustine of Hippo (as quoted by Aquinas, AD 1274)AD 430
Catena Aurea by Aquinas
(Cons. Ev. iii. 6.) They that had laid hold on Jesus led Him away to Caiaphas the High Priest. But He was first taken to Annas, father-in-law to Caiaphas, as John relates. And He was taken bound, there being with that multitude a tribune and cohort, as John also records. (John 18:12.)
Remigius of Rheims (as quoted by Aquinas, AD 1274)AD 533
Catena Aurea by Aquinas
As much as to say, Robbers assault and study concealment; I have injured no one, but have healed many, and have ever taught in your synagogues.
For because all the Prophets had foretold Christ's Passion, he does not cite any particular place, but says generally that the prophecies of all the Prophets were being fulfilled.
In this act is shown the Apostles' frailty; in the first ardour of their faith they had promised to die with Him, but in their fear they forgot their promise and fled. The same we may see in those who undertake to do great things for the love of God, but fail to fulfil what they undertake; they ought not to despair, but to rise again with the Apostles, and recover themselves by penitence.
For had he kept close to his Lord's side, he could never have denied Him. This also shows that Peter should follow his Lord's Passion, that is, imitate it.
Rabanus Maurus (as quoted by Aquinas, AD 1274)AD 856
Catena Aurea by Aquinas
Mystically, As Peter, who by tears washed away the sin of his denial, figures the recovery of those who lapse in time of martyrdom; so the flight of the other disciples suggests the precaution of flight to such as feel themselves unfit to endure torments.
And the action suits his name; Caiaphas, i. e. 'contriving,' or, 'politic,' to execute his villainy; or 'vomiting from his mouth,' because of his audacity in uttering a lie, and bringing about the murder. They took Jesus thither, that they might do all advisedly; as it follows, Where the Scribes and the Elders were assembled.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
Copy as
Continue studying Matthew 26:57 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Matthew 26:57 marks the critical juncture in the Passion narrative where Jesus, having been seized in the Garden of Gethsemane, is formally brought before Caiaphas, the reigning high priest. This verse initiates the religious phase of Jesus's trial, setting the stage for his condemnation by the Jewish religious elite, including the assembled scribes and elders who constituted the Sanhedrin. It underscores the swift, determined action of the authorities to prosecute Jesus, moving from his physical apprehension to the commencement of judicial proceedings against him.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Matthew 26:57 employs several literary devices to convey its profound significance. Foreshadowing is evident as this verse initiates the fulfillment of Jesus's repeated prophecies about his suffering and condemnation at the hands of the religious leaders (e.g., Matthew 16:21, Matthew 20:18-19). The swiftness of the action and the assembly of the Sanhedrin underscore the inevitability of the path to the cross. There is also a subtle irony at play: the very religious leaders who were supposed to uphold justice and righteousness convene in the dead of night, possibly violating their own legal procedures, to condemn an innocent man. This highlights the perversion of religious authority. Furthermore, the scene at Caiaphas's house can be seen as symbolic of the world's rejection of God's truth, where the highest religious office becomes the venue for the greatest injustice against the Son of God.
THEOLOGICAL AND THEMATIC CONNECTIONS
Matthew 26:57 is a pivotal moment that underscores the intersection of divine sovereignty and human culpability. The theological significance lies in Jesus's willing submission to an unjust process, demonstrating his obedience to the Father's will and his commitment to the redemptive plan. Even as human authorities conspire against him, God's overarching purpose for salvation is being meticulously fulfilled. This verse highlights the deep-seated opposition to God's truth that can arise even within religious institutions, serving as a stark reminder that outward religiosity does not guarantee spiritual discernment or righteousness. Jesus, the innocent Lamb, is led to slaughter, fulfilling the prophetic trajectory of the Suffering Servant.
REFLECTION AND APPLICATION
Matthew 26:57 presents a profound challenge and comfort for believers. In this moment of extreme injustice, Jesus does not resist, but willingly submits to the will of God, even when it means facing false accusations and condemnation from those in power. This teaches us the profound value of obedience to God's ultimate plan, even when it leads through suffering and misunderstanding. For us, this means trusting in God's sovereignty even when circumstances seem chaotic or unfair. It calls us to examine our own hearts and the institutions we belong to, ensuring that our pursuit of justice and truth is rooted in God's Word, not human ambition or fear. The perversion of religious authority seen in Caiaphas and the Sanhedrin serves as a sobering warning against hypocrisy and the dangers of allowing power to corrupt spiritual leadership. We are called to stand firm in our faith, even when facing opposition, knowing that God is ultimately in control and will vindicate His righteous purposes.
Questions for Reflection
FAQ
Who was Caiaphas and why was Jesus taken to him?
Answer: Caiaphas was the Jewish high priest from approximately AD 18 to 36. He was the head of the Sanhedrin, the supreme Jewish judicial and religious council. Jesus was taken to Caiaphas because, as the high priest, he presided over the religious court that held the authority to try Jesus on charges of blasphemy and sedition, which the Jewish leaders sought to bring against him. This was the formal commencement of the Jewish religious proceedings against Jesus.
What was the significance of the "scribes and elders" being assembled?
Answer: The scribes and elders were key members of the Sanhedrin, the highest Jewish court. Their assembly at Caiaphas's house indicated that a formal session of this powerful council was convened. This gathering signified the collective will of the Jewish religious establishment to condemn Jesus, bringing the full weight of their judicial and spiritual authority against him. Their presence underscored the official nature of the proceedings, despite the irregular timing.
Was Jesus's trial before Caiaphas and the Sanhedrin legal according to Jewish law?
Answer: The legality of Jesus's trial before the Sanhedrin is highly debated by scholars, with many pointing to several irregularities that suggest it violated Jewish legal procedures for capital cases. These include holding a trial at night, on a feast day (Passover), rendering a verdict on the same day as the trial, and potentially lacking proper witnesses or allowing the accused to speak in his own defense. These deviations suggest a predetermined outcome driven by the religious leaders' desire to quickly condemn Jesus.
CHRIST-CENTERED FULFILLMENT
Matthew 26:57, depicting Jesus being led to Caiaphas, profoundly foreshadows and fulfills Christ's ultimate role as both the perfect sacrifice and the true High Priest. The earthly high priest, Caiaphas, presided over a flawed, unjust trial that condemned the innocent Son of God. Yet, in this very act, Jesus was being led as the Lamb of God, who takes away the sin of the world, fulfilling the Old Testament sacrificial system. His unjust condemnation by human religious authority paved the way for his just sacrifice, which would reconcile humanity to God. Furthermore, Jesus's submission to this earthly tribunal, even unto death, establishes him as our great High Priest who has passed through the heavens. Unlike Caiaphas, Jesus is a compassionate and faultless High Priest, who, having suffered and been tempted in every way, is able to sympathize with our weaknesses (Hebrews 4:15). His journey to Caiaphas's house, a place of false judgment, ultimately led to the cross, where he offered himself as the perfect, once-for-all sacrifice, securing eternal redemption for all who believe (Hebrews 9:11-14). Thus, the scene in Matthew 26:57, though marked by human sin and injustice, is a vital step in God's redemptive plan, culminating in Christ's priestly work and atoning sacrifice.