Translation | Verse | Text |
King James | Joh 18:28 | Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover. |
Word | American Tract Society - Definition |
CAIAPHAS | High priest of the Jews, A. D. 27 to 36. He was a Sadducee, and a bitter enemy of Christ. At his palace the priests, etc., met after the resurrection of Lazarus, to plot the death of the Savior, lest all the people should believe on him. On one of these occasions, Joh 11:47-54, he counseled the death of Christ for the political salvation of the nation; and his words were, unconsciously to him, an inspired prediction of the salvation of a lost world. These plots against Christ, Mt 26:1-5 Mr 14:1 Lu 22:2, led to his seizure, and he was brought first before Annas, formerly high priest, who sent him to Caiaphas his son-in-law. See ANNAS. Caiaphas examined Christ before the assembling of the Sanhedrin, after which the trial went on, and Christ was condemned, mocked, and transferred to Pilate for sentence and execution, Mt 26:57-68 Mr 14:53-72 Lu 22:54-71 Joh 18:13-27. Not content with procuring the death of the Savior, Caiaphas and his friends violently persecuted his followers, Ac 4:1-6 5:17,33. But a few years after the ascension of Christ, and soon after the degradation of Pilate, Caiaphas also was deposed from office by the Roman proconsul Vitellius. Like Balaam of the Old Testament, he is a melancholy instance of light resisted, privilege, station, and opportunity abused, and prophetic words concerning Christ joined with a life of infidelity and crime and a fearful death. |
Word | Easton Dictionary - Definition |
CAIAPHAS | the Jewish high priest (A.D. 27-36) at the beginning of our Lord's public ministry, in the reign of Tiberius (Luke 3:2), and also at the time of his condemnation and crucifixion (Matt. 26:3,57; John 11:49; 18:13, 14). He held this office during the whole of Pilate's administration. His wife was the daughter of Annas, who had formerly been high priest, and was probably the vicar or deputy (Heb. sagan) of Caiaphas. He was of the sect of the Sadducees (Acts 5:17), and was a member of the council when he gave his opinion that Jesus should be put to death "for the people, and that the whole nation perish not" (John 11:50). In these words he unconsciously uttered a prophecy. "Like Saul, he was a prophet in spite of himself." Caiaphas had no power to inflict the punishment of death, and therefore Jesus was sent to Pilate, the Roman governor, that he might duly pronounce the sentence against him (Matt. 27:2; John 18:28). At a later period his hostility to the gospel is still manifest (Acts 4:6). (See ANNAS.) |
Word | Easton Dictionary - Definition |
HALL | (Gr. aule, Luke 22:55; R.V., "court"), the open court or quadrangle belonging to the high priest's house. In Matt. 26:69 and Mark 14:66 this word is incorrectly rendered "palace" in the Authorized Version, but correctly "court" in the Revised Version. In John 10:1,16 it means a "sheep-fold." In Matt. 27:27 and Mark 15:16 (A.V., "common hall;" R.V., "palace") it refers to the proetorium or residence of the Roman governor at Jerusalem. The "porch" in Matt. 26:71 is the entrance-hall or passage leading into the central court, which is open to the sky. |
Word | Easton Dictionary - Definition |
JESUS | (1.) Joshua, the son of Nun (Acts 7:45; Heb. 4:8; R.V., "Joshua"). (2.) A Jewish Christian surnamed Justus (Col. 4:11). Je'sus, the proper, as Christ is the official, name of our Lord. To distinguish him from others so called, he is spoken of as "Jesus of Nazareth" (John 18:7), and "Jesus the son of Joseph" (John 6:42). This is the Greek form of the Hebrew name Joshua, which was originally Hoshea (Num. 13:8, 16), but changed by Moses into Jehoshua (Num. 13:16; 1 Chr. 7:27), or Joshua. After the Exile it assumed the form Jeshua, whence the Greek form Jesus. It was given to our Lord to denote the object of his mission, to save (Matt. 1:21). The life of Jesus on earth may be divided into two great periods, (1) that of his private life, till he was about thirty years of age; and (2) that of his public life, which lasted about three years. In the "fulness of time" he was born at Bethlehem, in the reign of the emperor Augustus, of Mary, who was betrothed to Joseph, a carpenter (Matt. 1:1; Luke 3:23; comp. John 7:42). His birth was announced to the shepherds (Luke 2:8-20). Wise men from the east came to Bethlehem to see him who was born "King of the Jews," bringing gifts with them (Matt. 2:1-12). Herod's cruel jealousy led to Joseph's flight into Egypt with Mary and the infant Jesus, where they tarried till the death of this king (Matt. 2:13-23), when they returned and settled in Nazareth, in Lower Galilee (2:23; comp. Luke 4:16; John 1:46, etc.). At the age of twelve years he went up to Jerusalem to the Passover with his parents. There, in the temple, "in the midst of the doctors," all that heard him were "astonished at his understanding and answers" (Luke 2:41, etc.). Eighteen years pass, of which we have no record beyond this, that he returned to Nazareth and "increased in wisdom and stature, and in favour with God and man" (Luke 2:52). He entered on his public ministry when he was about thirty years of age. It is generally reckoned to have extended to about three years. "Each of these years had peculiar features of its own. (1.) The first year may be called the year of obscurity, both because the records of it which we possess are very scanty, and because he seems during it to have been only slowly emerging into public notice. It was spent for the most part in Judea. (2.) The second year was the year of public favour, during which the country had become thoroughly aware of him; his activity was incessant, and his frame rang through the length and breadth of the land. It was almost wholly passed in Galilee. (3.) The third was the year of opposition, when the public favour ebbed away. His enemies multiplied and assailed him with more and more pertinacity, and at last he fell a victim to their hatred. The first six months of this final year were passed in Galilee, and the last six in other parts of the land.", Stalker's Life of Jesus Christ, p. 45. The only reliable sources of information regarding the life of Christ on earth are the Gospels, which present in historical detail the words and the work of Christ in so many different aspects. (See CHIRST.) |
Word | American Tract Society - Definition |
JUDGMENT | Is put, in Mt 5:21,22, for a court of judgment, a tribunal, namely, the tribunal of seven judges, which Josephus mentions as existing in every city, and which decided causes of minor importance. See under SYNAGOGUE. For the expression, "judgment-hall," see PRETORIUM. THE DAY OF JUDGMENT, for which the word "judgment" alone is sometimes used, is that great day, at the end of the world and of time, when Christ shall sit as judge over all the universe, and when every individual of the human race will be judged and recompensed according to his works, whether they be good or evil. The time of its coming and its duration are known only to God. It will break upon the world suddenly, and with a glorious but awful majesty. It will witness the perfect vindication of all the ways of God. The revelation of his justice, appalling but unstained, will fill the universe with approving wonder; but the revelation of his yet more amazing goodness will crown him with unutterable glory. The Redeemer especially will then receive his reward, and be glorified in his saints, who shall be raised from the dead in his likeness. He will divide all mankind into tow classes: all the righteous will be in one, and all the wicked in the other; all that love God in the one, and all that hate him in the other; all that penitently believed in Christ while they lived in the one, and all that died impenitent and unbelieving in the other. And this judgement and separation will be eternal: the former will rise in holiness and joy, and the latter sink in sin and woe forever, Ec 11:9 Da 12:2 Mt 10:15 12:36 25:31-46 26:64 Joh 5:22 Ac 17:31 Ro 14:10-12 2Th 1:7-10 2Pe 2:9 3:7 1Jo 4:17 Re 20:12-15. |
Word | American Tract Society - Definition |
PASSOVER | Hebrew PESACH, Greek PASCHA, a passing over, a name given to the festival established and to the victim offered in commemoration of he coming forth out of Egypt, Ex 12:1-51; because the night before their departure, the destroying angel, who slew the firstborn of the Egyptians, passed over the houses of the Hebrews without entering them, they being marked with the blood of the lamb, which for this reason was called he Passover, Mr 14:12,14 1Co 5:7, or the paschal lamb. The month of the exodus from Egypt, called Abib by Moses, and afterwards named Nisan, was ordained to be thereafter the first month of the sacred or ecclesiastical year. On the fourteenth day of this month, between the two evenings, (See EVENING,) they were to kill the paschal lamb, and to abstain from leavened bread. The day following, being the fifteenth, reckoned from six o'clock of the preceding evening, was the grand feast of the Passover, which continues seven days, usually called "the days of unleavened bread," or "the Passover," Lu 22:1; but only the first and the seventh day were peculiarly solemn, Le 23:5-8 Nu 28:16,17 Mt 26:17. They were days of rest, and were called Sabbaths by the Jews. The slain lamb was to be without defect, a male, and of that year. If no lamb could be found, they might take a kid. They killed a lamb or a kid in each family; but if any family was not large enough to eat the lamb, they might associate another small family with them. The Passover was to be slain and eaten only at Jerusalem, though the remainder of the festival might be observed in any place. The lamb was to be roasted entire, and eaten the same night, with unleavened bread and bitter herbs; not a bone of it was to be broken; and all that was not eaten was to be consumed by fire, Ex 12:1-51 Joh 19:36. If any one was unable to keep the Passover at the time appointed, he was to observe it on the second month; he that willfully neglected it, forfeited the covenant favor of God; while on the other hand resident foreigners were admitted to partake of it, Nu 9:6-14 2Ch 30:1-27. The direction to eat the Passover in the posture and with the equipments of travelers seems to have been observed only on the first Passover. Besides the private family festival, there were public and national sacrifices offered on each of the seven days of unleavened bread, Nu 28:19. On the second day also the first fruits of the barley harvest were offered in the temple, Le 23:10. Jewish writers give us full descriptions of the Passover feast, from which we gather a few particulars. Those who were to partake having performed the required purification and being assembled at the table, the master of the feast took a cup of unfermented wine, and blessed God for the fruit of the vine, of which all ten drank. This was followed by a washing of hands. The paschal lamb was then brought in, with unleavened cakes, bitter herbs, and a sauce or fruit-paste. The master of the feast then blessed God for the fruits of the earth, and gave the explanations prescribed in Ex 12:26,27, specifying each particular. After a second cup, with a second washing of hands, an unleavened cake was broken and distributed, and a blessing pronounced upon the Giver of Bread. When all had eaten sufficiently of the food before them, a third cup of thanksgiving, for deliverance from Egypt and for the gift of the law, was blessed and drunk, Mt 26:27 1Co 10:16; this was called "the cup of blessing." The repast was usually closed by a fourth cup and psalms of praise, Ps 136:1-26 145:10 Mt 26:30. Our Savior partook of the Passover for the last time, with his disciples, on the evening with which the day of his crucifixion commenced, Mt 26:17 Mr 14:12 Lu 22:7. The following day, commencing with the sunset three hours after his death, was the Jewish Sabbath, and was also observed as "a Passover," Joh 13:29 18:28 19:14,31. Compare Mt 27:62. This sacred festival was both commemorative and typical in its nature and design; the deliverance which it commemorated was a type of the great salvation it foretold. The Savior identified himself with the paschal lamb as its great Antitype, in substituting the Lord's supper for the Passover. "Christ our Passover is sacrificed for us," 1Co 5:7; and as we compare the innocent lamb slain in Egypt with the infinite lamb of God, the contrast teaches us how infinite is the perdition which He alone can cause to "pass over" us, and how essential it is to be under the shelter of his sprinkled blood, before the night of judgment and ruin overtakes us. The modern Jews also continue to observe the Passover. With those who live in Palestine the feast continues a week; but the Jews out of Palestine extend it to eight days, according to an ancient custom, by which the Sanhedrin sent two men to observe the first appearance of the new moon, who immediately gave notice of it to the chief of the council. For fear of error, they dept two days of the festival. As to the Christian Passover, the Lord's supper, it was instituted by Christ when, at the last Passover supper he ate with his apostles, he gave them a symbol of his body to eat, and a symbol of his blood to drink, under the form of bread and wine; prefiguring that he should give up his body to the Jews and to death. The paschal lamb, which the Jews killed, tore to pieces, and ate, and whose blood preserved them from the destroying angel, was a type, and figure of our Savior's death and passion, and of his blood shed for the salvation of the world. |
Word | Easton Dictionary - Definition |
PASSOVER | the name given to the chief of the three great historical annual festivals of the Jews. It was kept in remembrance of the Lord's passing over the houses of the Israelites (Ex. 12:13) when the first born of all the Egyptians were destroyed. It is called also the "feast of unleavened bread" (Ex. 23:15; Mark 14:1; Acts 12:3), because during its celebration no leavened bread was to be eaten or even kept in the household (Ex. 12:15). The word afterwards came to denote the lamb that was slain at the feast (Mark 14:12-14; 1 Cor. 5:7). A detailed account of the institution of this feast is given in Ex. 12 and 13. It was afterwards incorporated in the ceremonial law (Lev. 23:4-8) as one of the great festivals of the nation. In after times many changes seem to have taken place as to the mode of its celebration as compared with its first celebration (comp. Deut. 16:2, 5, 6; 2 Chr. 30:16; Lev. 23:10-14; Num. 9:10, 11; 28:16-24). Again, the use of wine (Luke 22:17, 20), of sauce with the bitter herbs (John 13:26), and the service of praise were introduced. There is recorded only one celebration of this feast between the Exodus and the entrance into Canaan, namely, that mentioned in Num. 9:5. (See JOSIAH.) It was primarily a commemorative ordinance, reminding the children of Israel of their deliverance out of Egypt; but it was, no doubt, also a type of the great deliverance wrought by the Messiah for all his people from the doom of death on account of sin, and from the bondage of sin itself, a worse than Egyptian bondage (1 Cor. 5:7; John 1:29; 19:32-36; 1 Pet. 1:19; Gal. 4:4, 5). The appearance of Jerusalem on the occasion of the Passover in the time of our Lord is thus fittingly described: "The city itself and the neighbourhood became more and more crowded as the feast approached, the narrow streets and dark arched bazaars showing the same throng of men of all nations as when Jesus had first visited Jerusalem as a boy. Even the temple offered a strange sight at this season, for in parts of the outer courts a wide space was covered with pens for sheep, goats, and cattle to be used for offerings. Sellers shouted the merits of their beasts, sheep bleated, oxen lowed. Sellers of doves also had a place set apart for them. Potters offered a choice from huge stacks of clay dishes and ovens for roasting and eating the Passover lamb. Booths for wine, oil, salt, and all else needed for sacrifices invited customers. Persons going to and from the city shortened their journey by crossing the temple grounds, often carrying burdens...Stalls to change foreign money into the shekel of the temple, which alone could be paid to the priests, were numerous, the whole confusion making the sanctuary like a noisy market" (Geikie's Life of Christ). |
Copy and paste this small bit of HTML to link your web page to this site: |
<a href="http://www.justverses.com/jv/app/showDefinitionsForVerse.vm?T=1&B=43&C=18&V=28&LCL=en">Change this value</a> |