Plot to Kill Jesus and Caiaphas' Counsel
John 11:45-57
John.11.45 - Details
Original Text
Morphology
- Πολλοι: ADJ,nom,pl,m
- ουν: CONJ
- εκ: PREP
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- οι: ART,nom,pl,m
- ελθοντες: VERB,aor,act,part,nom,pl,m
- προς: PREP
- την: ART,acc,sg,f
- Μαριαμ: NOUN,nom,sg,f
- και: CONJ
- θεασαμενοι: VERB,aor,mid,part,nom,pl,m
- α: PRON,nom,sg,n
- εποιησεν: VERB,aor,act,ind,3,sg
- επιστευσαν: VERB,aor,act,ind,3,pl
- εις: PREP
- αυτον·: PRON,acc,sg,m
Parallels
- John 12:9-11 (thematic): Explicit parallel reaction to the raising of Lazarus: many Jews believed on Jesus because of that miracle, while religious leaders plot to kill Jesus and Lazarus.
- John 2:23-25 (verbal): Many believed because they saw the signs Jesus did; similar wording and the motif that signs prompt belief (even as Jesus judges the quality of that belief).
- John 20:30-31 (structural): John states the Gospel’s purpose that the signs recorded (including Lazarus) are given so readers may believe that Jesus is the Messiah and have life through him—frames miracles as instruments of belief.
- John 4:39-42 (thematic): After witnessing Jesus’ words and/or hearing the testimony about him, many Samaritans come to faith—parallel pattern of testimony/witness leading whole communities to believe.
- John 9:35-38 (thematic): The man born blind, healed by Jesus, responds in personal faith and confession after the miracle—an individual instance of belief grounded in a sign, analogous to those who believed after seeing Lazarus raised.
Alternative generated candidates
- Many, therefore, of the Jews who had come with Mary and had seen what he did believed in him.
- Many of the Jews who had come with Mary and had seen what he did believed in him; but some went away to the Pharisees and told them what Jesus had done.
John.11.46 - Details
Original Text
Morphology
- τινες: PRON,nom,pl,m
- δε: CONJ
- εξ: PREP
- αυτων: PRON,gen,pl,m
- απηλθον: VERB,aor,act,ind,3,pl
- προς: PREP
- τους: ART,acc,pl,m
- Φαρισαιους: NOUN,acc,pl,m
- και: CONJ
- ειπαν: VERB,aor,act,ind,3,pl
- αυτοις: PRO,dat,pl,3
- α: PRON,nom,sg,n
- εποιησεν: VERB,aor,act,ind,3,sg
- Ιησους: NOUN,nom,sg,m
Parallels
- John 9:13 (structural): After Jesus heals the man born blind, the crowd takes the healed man to the Pharisees — a parallel narrative move of witnesses bringing/reporting a miracle to Jewish authorities.
- John 11:47 (structural): Immediate sequel: the chief priests and Pharisees convene a council after hearing what Jesus did — directly continues the report in 11:46 and shows the leaders' response.
- Mark 11:18 (thematic): The chief priests and scribes hear of Jesus’ activity among the people and seek to destroy him — similar theme of religious leaders reacting to reports about Jesus’ deeds.
- John 7:32 (thematic): The chief priests and Pharisees respond to popular attention to Jesus by sending officers to arrest him — another instance where authorities act after hearing reports about Jesus.
- Acts 4:1–5 (thematic): After Peter and John heal a cripple, the priests and Sadducean rulers confront them the next day — a parallel pattern of religious authorities summoned or responding when miracles draw public notice.
Alternative generated candidates
- But some of them went to the Pharisees and reported to them what Jesus had done.
- So the chief priests and the Pharisees gathered the council and said, 'What are we to do? For this man performs many signs.'
John.11.47 - Details
Original Text
Morphology
- συνηγαγον: VERB,aor,act,ind,3,pl
- ουν: CONJ
- οι: ART,nom,pl,m
- αρχιερεις: NOUN,nom,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- Φαρισαιοι: NOUN,nom,pl,m
- συνεδριον: NOUN,nom,sg,n
- και: CONJ
- ελεγον·Τι: VERB,impf,act,ind,3,pl
- ποιουμεν: VERB,pres,act,ind,1,pl
- οτι: CONJ
- ουτος: PRON,nom,sg,m
- ο: ART,nom,sg,m
- ανθρωπος: NOUN,nom,sg,m
- πολλα: ADJ,acc,pl,n
- ποιει: VERB,pres,act,ind,3,sg
- σημεια: NOUN,acc,pl,n
Parallels
- John 11:53 (structural): Immediate narrative continuation: the council’s concern about Jesus’ signs leads them to resolve to put him to death.
- John 12:10-11 (thematic): The chief priests again plot to kill because of the effect of Jesus’ signs (and Lazarus’ resurrection) in turning people to him.
- Matthew 12:24 (thematic): The Pharisees’ hostile reaction to Jesus’ miraculous works—attributing his signs to demonic power—reflects the same antagonism to his signs.
- Mark 11:18 (thematic): The chief priests and scribes seek to destroy Jesus in response to his growing influence and the crowds drawn by his actions, paralleling the council’s alarm over his signs.
Alternative generated candidates
- So the chief priests and the Pharisees gathered the council and said, 'What are we to do? For this man performs many signs.'
- If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.'
John.11.48 - Details
Original Text
Morphology
- εαν: CONJ
- αφωμεν: VERB,pres,act,subj,1,pl
- αυτον: PRON,acc,sg,m
- ουτως: ADV
- παντες: ADJ,nom,pl,m
- πιστευσουσιν: VERB,fut,act,ind,3,pl
- εις: PREP
- αυτον: PRON,acc,sg,m
- και: CONJ
- ελευσονται: VERB,fut,mid,ind,3,pl
- οι: ART,nom,pl,m
- Ρωμαιοι: NOUN,nom,pl,m
- και: CONJ
- αρουσιν: VERB,fut,act,ind,3,pl
- ημων: PRON,gen,pl,1
- και: CONJ
- τον: ART,acc,sg,m
- τοπον: NOUN,acc,sg,m
- και: CONJ
- το: ART,acc,sg,n
- εθνος: NOUN,nom,sg,n
Parallels
- John 11:50 (structural): Immediate follow-up to v.11:48—Caiaphas explains the political rationale (one man must die) to prevent the nation from being destroyed, expanding the same concern about Roman intervention.
- Luke 23:2 (verbal): The Jewish leaders accuse Jesus of 'perverting the nation' and posing a political threat—language and concern parallel the claim that Rome will intervene against the people and their place.
- John 19:12 (thematic): The leaders invoke Roman authority and political consequences before Pilate ('If you release this man, you are not Caesar's friend'), reflecting the same tactic of framing Jesus as a danger to the nation to provoke Roman action.
- Acts 4:1-3 (thematic): The Jewish authorities arrest the apostles because their teaching about Jesus is seen as a disruptive public movement—shows the recurring pattern of leaders suppressing a growing following to avoid wider civic or imperial repercussions.
- Acts 17:6 (allusion): Paul and Silas are accused of 'turning the world upside down,' a civic-disturbance charge similar to the fear that Jesus' growing following will provoke imperial response and destabilize the community.
Alternative generated candidates
- If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.
- But one of them, Caiaphas, who was high priest that year, said to them, 'You know nothing at all;
John.11.49 - Details
Original Text
Morphology
- εις: PREP
- δε: CONJ
- τις: PRON,nom,sg,?
- εξ: PREP
- αυτων: PRON,gen,pl,m
- Καιαφας: NOUN,nom,sg,m
- αρχιερευς: NOUN,nom,sg,m
- ων: PRON,gen,pl,m
- του: ART,gen,sg,n
- ενιαυτου: NOUN,gen,sg,m
- εκεινου: DEM,gen,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Υμεις: PRON,dat,pl,m + PRON,nom,pl,2
- ουκ: PART,neg
- οιδατε: VERB,perf,act,ind,2,pl
- ουδεν: PRON,acc,sg,n
Parallels
- John 18:13-14 (verbal): Same identification of Caiaphas as 'the high priest that year' (verbal repetition and narrative link to the high-priestly office).
- John 11:50 (structural): Immediate sequel in John’s narrative: Caiaphas speaks again ('It is expedient...'), framing his remark as both a council decision and, in John’s view, a prophetic necessity.
- Matthew 26:3-4 (thematic): The chief priests and elders assemble to plot against Jesus—paralleling the Sanhedrin/council context in which Caiaphas speaks.
- Mark 14:1-2 (thematic): The chief priests and scribes conspire to arrest and put Jesus to death—another synoptic account of the same plotting milieu associated with Caiaphas.{
- Matthew 26:63-65 (structural): Caiaphas functions as high priest in the trial scene, directly interrogating Jesus and provoking the council’s condemnation—shows the same office and authority displayed later in the Passion narrative.
Alternative generated candidates
- But one of them, Caiaphas, who was high priest that year, said to them, 'You know nothing at all;
- nor do you understand that it is better for you that one man should die for the people, and that the whole nation should not perish.'
John.11.50 - Details
Original Text
Morphology
- ουδε: CONJ,neg
- λογιζεσθε: VERB,pres,mid/psv,imp,2,pl
- οτι: CONJ
- συμφερει: VERB,pres,act,ind,3,sg
- υμιν: PRON,dat,pl,2
- ινα: CONJ
- εις: PREP
- ανθρωπος: NOUN,nom,sg,m
- αποθανη: VERB,aor,act,subj,3,sg
- υπερ: PREP
- του: ART,gen,sg,n
- λαου: NOUN,gen,sg,m
- και: CONJ
- μη: PART
- ολον: ADJ,acc,sg,m
- το: ART,acc,sg,n
- εθνος: NOUN,nom,sg,n
- αποληται: VERB,pres,mid/pass,subj,3,sg
Parallels
- Isaiah 53:10-12 (allusion): Isaiah's suffering-servant speaks of one who suffers and 'bore the sin of many'—a clear Old Testament background for the idea of one dying for the people that John (and the early Christians) apply to Jesus.
- John 11:51-52 (structural): Immediate Johannine interpretation: John explicitly says Caiaphas 'prophesied' that Jesus would die for the nation and to gather God's scattered children, making 11:50 the occasion for John's theological comment.
- Romans 5:6 (thematic): Paul states that 'Christ died for the ungodly'—the same theological theme of one righteous person dying on behalf of many/people, echoing the idea expressed in John 11:50.
- Hebrews 9:28 (verbal): Speaks of Christ 'having been offered once to bear the sins of many,' a verbal and conceptual parallel to the notion that one should die for the people so that the whole nation not perish.
Alternative generated candidates
- you do not consider that it is better for you that one man should die for the people, and that the whole nation should not perish.'
- Now he did not say this of his own accord; but being high priest that year he prophesied that Jesus was about to die for the nation,
John.11.51 - Details
Original Text
Morphology
- τουτο: PRON,nom,sg,n
- δε: CONJ
- αφ᾽εαυτου: PREP
- ουκ: PART,neg
- ειπεν: VERB,aor,act,ind,3,sg
- αλλα: CONJ
- αρχιερευς: NOUN,nom,sg,m
- ων: PRON,gen,pl,m
- του: ART,gen,sg,n
- ενιαυτου: NOUN,gen,sg,m
- εκεινου: DEM,gen,sg,m
- επροφητευσεν: VERB,aor,act,ind,3,sg
- οτι: CONJ
- εμελλεν: VERB,impf,act,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- αποθνησκειν: VERB,pres,act,inf
- υπερ: PREP
- του: ART,gen,sg,n
- εθνους: NOUN,gen,sg,n
Parallels
- Isaiah 53:8-12 (allusion): Suffering‑Servant prophecy about one who is 'cut off' and 'bears the sin of many' — background for the idea that the Messianic figure dies on behalf of the people.
- John 10:11 (verbal): Jesus' own claim 'I am the good shepherd... I lay down my life for the sheep' parallels the notion of Jesus dying for the nation/people.
- Acts 2:23 (structural): Peter affirms Jesus was 'delivered up according to the definite plan' — echoes Caiaphas’s statement that Jesus' death was in view of God's providential purpose/prophesied outcome.
- 1 Peter 2:24-25 (thematic): Speaks of Christ bearing our sins in his body and 'healed by his wounds' — directly parallels the theme of Jesus dying on behalf of others.
- Hebrews 10:10-12 (thematic): Presents Christ's one offering of his body 'once for all' to sanctify people — connects to the idea of Jesus' death as effective for the nation/people.
Alternative generated candidates
- Now he did not say this on his own authority; as high priest that year he prophesied that Jesus would die for the nation,
- and not for the nation only, but to gather into one the children of God who are scattered abroad.
John.11.52 - Details
Original Text
Morphology
- και: CONJ
- ουχ: PART,neg
- υπερ: PREP
- του: ART,gen,sg,n
- εθνους: NOUN,gen,sg,n
- μονον: ADV
- αλλ᾽ινα: CONJ
- και: CONJ
- τα: ART,acc,pl,n
- τεκνα: NOUN,acc,pl,neut
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- τα: ART,acc,pl,n
- διεσκορπισμενα: PTCP,perf,pas,acc,pl,n
- συναγαγη: VERB,pres,act,sub,3,sg
- εις: PREP
- εν: PREP
Parallels
- John 10:16 (verbal): Jesus speaks of 'other sheep' and 'one flock, one shepherd,' echoing the idea of gathering dispersed people into one body.
- Isaiah 11:12 (allusion): Isaiah prophesies God will 'gather the dispersed of Israel' from the ends of the earth—background for New Testament language about gathering God's scattered children.
- Ezekiel 37:21-22 (allusion): God promises to gather the house of Israel from the nations and make them one nation in the land—a prophetic precedent for the motif of reunification in John 11:52.
- John 17:20-21 (thematic): Jesus prays that all believers 'may be one,' reflecting the Johannine theme of unity among God's people that John 11:52 attributes to the result of Jesus' work.
- Ephesians 2:14-16 (thematic): Paul describes Christ breaking down the dividing wall to create 'one new man' from Jews and Gentiles, paralleling the New Testament theme of gathering disparate people into one people of God.
Alternative generated candidates
- and not for the nation only, but that he might gather into one the children of God who are scattered abroad.
- So from that day on they took counsel to put him to death.
John.11.53 - Details
Original Text
Morphology
- απ᾽εκεινης: PREP
- ουν: CONJ
- της: ART,gen,sg,f
- ημερας: NOUN,acc,pl,f
- εβουλευσαντο: VERB,aor,mid,ind,3,pl
- ινα: CONJ
- αποκτεινωσιν: VERB,aor,act,subj,3,pl
- αυτον: PRON,acc,sg,m
Parallels
- John 5:18 (verbal): Uses the same idea and similar wording: the Jewish leaders sought to kill Jesus (μᾶλλον ἐζήτουν αὐτὸν ἀποκτεῖναι) as a response to his teaching and claims.
- John 7:1 (verbal): States that Jesus remained in Galilee because the Jews were seeking to kill him — same verb and motive (ζήτουν ἀποκτεῖναι), a close verbal/thematic parallel.
- Mark 14:1-2 (structural): The chief priests and scribes plot to arrest Jesus secretly and put him to death at Passover — a parallel narrative episode of the authorities' decision to kill Jesus.
- Matthew 26:3-4 (thematic): The chief priests and elders convene to plot how to arrest Jesus by treachery and put him to death, paralleling John’s account of the leaders’ deliberate resolution to kill him.
Alternative generated candidates
- So from that day on they took counsel to put him to death.
- Therefore Jesus no longer walked openly among the Jews, but withdrew from there to the country near the wilderness, to a town called Ephraim, and there he stayed with the disciples.
John.11.54 - Details
Original Text
Morphology
- Ο: ART,nom,sg,m
- ουν: CONJ
- Ιησους: NOUN,nom,sg,m
- ουκετι: ADV
- παρρησια: NOUN,dat,sg,f
- περιεπατει: VERB,impf,act,ind,3,sg
- εν: PREP
- τοις: ART,dat,pl,n
- Ιουδαιοις: NOUN,dat,pl,m
- αλλα: CONJ
- απηλθεν: VERB,aor,act,ind,3,sg
- εκειθεν: ADV
- εις: PREP
- την: ART,acc,sg,f
- χωραν: NOUN,acc,sg,f
- εγγυς: ADV
- της: ART,gen,sg,f
- ερημου: NOUN,gen,sg,f
- εις: PREP
- Εφραιμ: NOUN,acc,sg,m
- λεγομενην: VERB,pres,mid/pass,ptc,acc,sg,f
- πολιν: NOUN,acc,sg,f
- κακει: ADV
- εμεινεν: VERB,aor,act,ind,3,sg
- μετα: PREP
- των: ART,gen,pl,m
- μαθητων: NOUN,gen,pl,m
Parallels
- John 7:1 (verbal): Same motive and wording — Jesus no longer walked openly in Judea because the Jews sought to kill him, explaining a withdrawal from public activity.
- John 10:39-40 (structural): After a hostile attempt to seize him Jesus withdrew beyond the Jordan to a place associated with John’s baptizing — parallels the pattern of retreating to a safer/remote location.
- John 6:15 (thematic): After the feeding of the 5,000 Jesus perceived people would seize him to make him king and withdrew to a mountain alone — shares the theme of withdrawal to avoid popular/militant appropriation.
- Matthew 14:13 (thematic): On hearing of John the Baptist’s death Jesus withdrew by boat to a solitary place (taking disciples with him at times) — parallels Jesus’ flight to a secluded town with his disciples for safety and solitude.
Alternative generated candidates
- Therefore Jesus no longer walked openly among the Jews; he withdrew from there to the country near the wilderness, to a town called Ephraim, and there he remained with his disciples.
- Now the Passover of the Jews was at hand; and many went up to Jerusalem from the country before the Passover to purify themselves.
John.11.55 - Details
Original Text
Morphology
- Ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- εγγυς: ADV
- το: ART,acc,sg,n
- πασχα: NOUN,nom,sg,n
- των: ART,gen,pl,m
- Ιουδαιων: NOUN,gen,pl,m
- και: CONJ
- ανεβησαν: VERB,aor,act,ind,3,pl
- πολλοι: ADJ,nom,pl,m
- εις: PREP
- Ιεροσολυμα: NOUN,acc,pl,n
- εκ: PREP
- της: ART,gen,sg,f
- χωρας: NOUN,gen,sg,f
- προ: PREP
- του: ART,gen,sg,n
- πασχα: NOUN,nom,sg,n
- ινα: CONJ
- αγνισωσιν: VERB,pres,act,subj,3,pl
- εαυτους: PRON,acc,pl,m
Parallels
- John 2:13 (verbal): Same wording and scene: “The Passover of the Jews was at hand,” with movement to Jerusalem for the festival (Jesus goes up to Jerusalem).
- Luke 2:41 (thematic): Describes Jewish pilgrims (Jesus' parents) going up to Jerusalem annually for the Passover—parallels the crowd’s ascent to purify themselves for the feast.
- Luke 22:1 (thematic): States that the Feast of Unleavened Bread (called the Passover) was drawing near—background festival timing that frames Jesus’ movements and Jewish observance.
- John 18:28 (thematic): The Jewish leaders avoid entering Pilate’s praetorium so as not to become ceremonially unclean and unable to eat the Passover—connects concern for ritual purity with the Passover context.
- Acts 21:23–24 (thematic): Describes Jewish believers urging Paul to undergo purification rites at the temple to show keeping the law and fellowship with Jews—parallels the practice of ritual purification associated with temple festivals/Passover.
Alternative generated candidates
- Now the Passover of the Jews was near, and many went up to Jerusalem from the countryside before the Passover to purify themselves.
- They were seeking Jesus and were saying to one another as they stood in the temple, 'What do you think—will he not come to the feast?'
John.11.56 - Details
Original Text
Morphology
- εζητουν: VERB,impf,act,ind,3,pl
- ουν: CONJ
- τον: ART,acc,sg,m
- Ιησουν: NOUN,acc,sg,m
- και: CONJ
- ελεγον: VERB,impf,act,ind,3,pl
- μετ᾽αλληλων: PREP+NOUN,gen,pl,m
- εν: PREP
- τω: ART,dat,sg,m
- ιερω: NOUN,dat,sg,n
- εστηκοτες·Τι: VERB,perf,act,part,nom,pl,m
- δοκει: VERB,pres,act,ind,3,sg
- υμιν: PRON,dat,pl,2
- οτι: CONJ
- ου: PART,neg
- μη: PART
- ελθη: VERB,aor,act,subj,3,sg
- εις: PREP
- την: ART,acc,sg,f
- εορτην: NOUN,dat,sg,f
Parallels
- John 7:1-10 (verbal): Early discussion about whether Jesus will go to the Feast; similar theme and related wording (questions about Jesus' going to the festival and his timing).
- John 7:25-31 (thematic): Jerusalem residents debate Jesus' identity and whether he will reveal himself—parallels the crowd's speculation and searching in 11:56.
- John 11:57 (structural): Immediate narrative continuation: the chief priests and Pharisees order that anyone who knows Jesus' whereabouts must report it—directly linked to the crowd's question in 11:56.
- John 12:9-11 (thematic): Many come to see Jesus because of Lazarus, and the chief priests plot to kill Lazarus as well—parallels the public interest and hostile reaction reflected in 11:56.
- Matthew 26:3-5 (thematic): The chief priests and elders plot to arrest and kill Jesus but avoid doing so during the festival—resonates with the concern in John 11:56 about Jesus' presence at the Feast and the authorities' timing.
Alternative generated candidates
- They were seeking Jesus and were asking one another as they stood in the temple, 'Do you think he will come to the feast?'
- For the chief priests and the Pharisees had given orders that if anyone knew where he was, he should report it, so that they might arrest him.
John.11.57 - Details
Original Text
Morphology
- δεδωκεισαν: VERB,perf,act,ind,3,pl
- δε: CONJ
- οι: ART,nom,pl,m
- αρχιερεις: NOUN,nom,pl,m
- και: CONJ
- οι: ART,nom,pl,m
- Φαρισαιοι: NOUN,nom,pl,m
- εντολας: NOUN,acc,pl,f
- ινα: CONJ
- εαν: CONJ
- τις: PRON,nom,sg,?
- γνω: VERB,aor,act,subj,3,sg
- που: ADV
- εστιν: VERB,pres,act,ind,3,sg
- μηνυση: VERB,aor,act,subj,3,sg
- οπως: CONJ
- πιασωσιν: VERB,aor,act,subj,3,pl
- αυτον: PRON,acc,sg,m
Parallels
- Matthew 26:3-4 (thematic): The chief priests and elders plot to arrest Jesus and put him to death—parallel in motive and leadership (religious authorities coordinating Jesus’ capture).
- Mark 14:1-2 (structural): Marks the same plot to seize Jesus by stealth during the Passover—parallel narrative situation and intent to arrest/kill him.
- Luke 22:2 (thematic): The chief priests and scribes seek a way to kill Jesus; echoes the hostile intent and organized effort by Jewish leaders to eliminate him.
- John 7:30 (verbal): Earlier Johannine statement that ‘they sought to take him’ uses similar language about attempts to apprehend Jesus, reflecting ongoing efforts to seize him.
- John 12:10 (thematic): Notes the chief priests’ plot specifically against Lazarus after the raising—shows continued and escalating plans by the authorities to silence witnesses and locate Jesus.
Alternative generated candidates
- Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should disclose it, so that they might arrest him.
Many of the Jews therefore who had come with Mary, and who had seen what Jesus did, believed in him. But some of them went away to the Pharisees and told them what Jesus had done. So the chief priests and the Pharisees gathered the council and said, 'What are we to do? For this man is doing many signs.'
If we let him go on like this, everyone will believe in him; and the Romans will come and take away both our place and our nation. But one of them, Caiaphas, who was high priest that year, said to them, 'You know nothing.'
Nor do you consider that it is expedient for you that one man should die for the people, and that the whole nation should not perish. Now he did not say this of his own accord; but being high priest that year, he prophesied that Jesus would die for the nation,
and not for the nation only, but that he might gather together into one the children of God who are scattered abroad. So from that day they took counsel together to put him to death.
Jesus therefore no longer walked openly among the Jews; but he went away from there to the region near the wilderness, to a city called Ephraim, and there he stayed with the disciples. Now the Passover of the Jews was at hand, and many went up from the country to Jerusalem before the Passover, to purify themselves.
They were seeking Jesus; and as they stood in the temple they said to one another, 'What do you think—will he not come to the feast?' Now the chief priests and the Pharisees had given orders that if anyone knew where he was, he should report it, so that they might seize him.