The Meaning of Matthew 26:3 Explained

Matthew 26:3

KJV: Then assembled together the chief priests, and the scribes, and the elders of the people, unto the palace of the high priest, who was called Caiaphas,

YLT: Then were gathered together the chief priests, and the scribes, and the elders of the people, to the court of the chief priest who was called Caiaphas;

Darby: Then the chief priests and the elders of the people were gathered together to the palace of the high priest who was called Caiaphas,

ASV: Then were gathered together the chief priests, and the elders of the people, unto the court of the high priest, who was called Caiaphas;

What is the context of Matthew 26:3?

KJV Reverse Interlinear

Then  assembled together  the chief priests,  and  the scribes,  and  the elders  of the people,  unto  the palace  of the high priest,  who  was called  Caiaphas, 

What does Matthew 26:3 Mean?

Context Summary

Matthew 26:1-13 - Love's Fragrant Ministry
How great the contrast between the plotting in the court of Caiaphas and the love-ministry of Bethany! Yet even there, a strain of needless sorrow was added to the cup of our Lord. While His foes were plotting His destruction, it became necessary for Him to speak on behalf of the devoted woman who was suffering criticism for His Name. It is probable that, of all people then living, Mary was the only one who had really entered into the meaning of the Lord's words and had realized the scenes of suffering that lay before Him. Through the succeeding hours the aroma of that ointment, lingering still on His person, must have sweetly reminded Jesus how dearly He was loved.
Mary is not named in this Gospel, perhaps because it was written during her lifetime and such a reference might have exposed her to suffering. But in the fourth Gospel she is named, because by that time the whole family had gone into the presence of Him whom they so devotedly loved. Do not be deterred by utilitarian calculations from the spontaneous expression of love to Jesus. [source]

Chapter Summary: Matthew 26

1  Jesus foretells his own death
3  The rulers conspire against him
6  The woman anoints his feet
14  Judas bargains to betray him
17  Jesus eats the Passover;
26  institutes his holy supper;
30  foretells the desertion of his disciples, and Peter's denial;
36  prays in the garden;
47  and being betrayed by a kiss,
57  is carried to Caiaphas,
69  and denied by Peter

Greek Commentary for Matthew 26:3

Then were gathered together the chief priests and elders of the people [Τοτε συνηχτησαν οι αρχιερεις και οι πρεσβυτεροι του λαου]
A meeting of the Sanhedrin as these two groups indicate (cf. Matthew 21:23). [source]
Unto the court [εις την αυλην]
The atrium or court around which the palace buildings were built. Here in this open court this informal meeting was held. Caiaphas was high priest a.d. 18 to 36. His father-in-law Annas had been high priest a.d. 6 to 15 and was still called high priest by many. [source]
Palace [αὐλὴν]
But the word never means palace in the New Testament. It is the court, the open court or hall, forming the centre of an oriental building, and often used as a meeting-place. Rev., court. Wyc., hall. [source]

Reverse Greek Commentary Search for Matthew 26:3

Matthew 28:7 He goeth before you [προάγει]
He is in the act of going. See on Matthew 26:32. [source]
Matthew 25:24 Strawed [διεσκόρπισας]
Rev., didst scatter. Not referring to the sowing of seed, for that would be saying the same thing twice. The scattering refers to the winnowing of the loosened sheaves spread out upon the threshing-floor. “The word,” as Trench observes “could scarcely be applied to the measured and orderly scattering of the sower's seed. It is rather the dispersing, making to fly in every direction.” Hence used of the pursuit of a routed enemy (Luke 1:51); of the prodigal scattering his goods; making the money fly, as we say (Luke 15:13); of the wolf scattering the sheep (Matthew 26:31). Wyc., spread abroad. [source]
Matthew 26:33 I will never be offended [εγω ουδεποτε σκανδαλιστησομαι]
“Made to stumble,” not “offended.” Volitive future passive indicative. Peter ignored the prophecy of the resurrection of Jesus and the promised meeting in Galilee (Matthew 26:32). The quotation from Zechariah 13:7 made no impression on him. He was intent on showing that he was superior to “all” the rest. Judas had turned traitor and all were weak, Peter in particular, little as he knew it. So Jesus has to make it plainer by pointing out “this night” as the time (Matthew 26:34). [source]
Matthew 26:40 What [ουτως]
The Greek adverb is not interrogation or exclamatory τι — ti but only “so” or “thus.” There is a tone of sad disappointment at the discovery that they were asleep after the earnest plea that they keep awake (Matthew 26:38). “Did you not thus have strength enough to keep awake one hour?” Every word struck home. [source]
Matthew 26:41 Watch and pray [γρηγορειτε και προσευχεστε]
Jesus repeats the command of Matthew 26:38 with the addition of prayer and with the warning against the peril of temptation. He himself was feeling the worst of all temptations of his earthly life just then. He did not wish then to enter such temptation Thus we are to understand the prayer in Matthew 6:13 about leading (being led) into temptation. Their failure was due to weakness of the flesh as is often the case. [source]
Matthew 26:75 Peter remembered [εμνηστη ο Πετρος]
A small thing, but magna circumstantia (Bengel). In a flash of lightning rapidity he recalled the words of Jesus a few hours before (Matthew 26:34) which he had then scouted with the proud boast that “even if I must die with thee, yet will I not deny thee” (Matthew 26:35). And now this triple denial was a fact. There is no extenuation for the base denials of Peter. He had incurred the dread penalty involved in the words of Jesus in Matthew 10:33 of denial by Jesus before the Father in heaven. But Peter‘s revulsion of feeling was as sudden as his sin. [source]
Matthew 14:22 Constrained [ηναγκασεν]
Literally, “compelled” or “forced.” See this word also in Luke 14:23. The explanation for this strong word in Mark 6:45 and Matthew 14:22 is given in John 6:15. It is the excited purpose of the crowd to take Jesus by force and to make him national king. This would be political revolution and would defeat all the plans of Jesus about his kingdom. Things have reached a climax. The disciples were evidently swept off their feet by the mob psychology for they still shared the Pharisaic hope of a political kingdom. With the disciples out of the way Jesus could handle the crowd more easily, till he should send the multitudes away The use of the aorist subjunctive with εως — heōs or εως ου — heōs hou is a neat and common Greek idiom where the purpose is not yet realized. So in Matthew 18:30; Matthew 26:36. “While” sometimes renders it well. The subjunctive is retained after a past tense instead of the change to the optative of the ancient Attic. The optative is very rare anyhow, but Luke uses it with πριν η — prin ē in Acts 25:16. [source]
Mark 14:54 Palace [αὐλὴν]
Rather, court, as Rev., the quadrangle round which the chambers were built. See on Matthew 26:3. [source]
Mark 14:32 Gethsemane []
See on Matthew 26:36. [source]
Mark 14:30 Cock crow []
See on Matthew 26:34. Mark alone addstwice. [source]
Mark 14:26 Sung an hymn []
See on Matthew 26:30. [source]
Mark 14:28 Go before []
See on Matthew 26:32. [source]
Mark 10:38 Or be baptized with the baptism that I am baptized with [η το βαπτισμα ο εγω βαπτιζομαι βαπτιστηναι]
Cognate accusative with both passive verbs. Matthew 20:22 has only the cup, but Mark has both the cup and the baptism, both referring to death. Jesus in the Garden of Gethsemane will refer to his death again as “the cup” (Mark 14:36; Matthew 26:39; Luke 22:42). He had already used baptism as a figure for his death (Luke 12:50). Paul will use it several times (1 Corinthians 15:29; Romans 6:3-6; Colossians 2:12). [source]
Mark 14:26 Sung a hymn [υμνησαντες]
See note on Matthew 26:30 for discussion. [source]
Mark 14:29 Yet will not I [αλλ ουκ εγω]
Mark records here Peter‘s boast of loyalty even though all desert him. All the Gospels tell it. See discussion on Matthew 26:33. [source]
Mark 14:31 Exceeding vehemently [εκπερισσως]
This strong compounded adverb only in Mark and probably preserves Peter‘s own statement of the remark. About the boast of Peter see Matthew 26:35. [source]
Mark 14:32 Which was named [ου το ονομα]
Literally, “whose name was.” On Gethsemane see note on Matthew 26:36. [source]
Mark 14:36 Abba, Father [Αββα ο πατηρ]
Both Aramaic and Greek and the article with each. This is not a case of translation, but the use of both terms as is Galatians 4:6, a probable memory of Paul‘s childhood prayers. About “the cup” see note on Matthew 26:39. It is not possible to take the language of Jesus as fear that he might die before he came to the Cross. He was heard (Hebrews 5:7.) and helped to submit to the Father‘s will as he does instantly. [source]
Mark 14:43 And the scribes [και των γραμματεων]
Mark adds this item while John 18:3 mentions “Pharisees.” It was evidently a committee of the Sanhedrin for Judas had made his bargain with the Sanhedrin (Mark 14:1; Matthew 26:3; Luke 22:2). See discussion of the betrayal and arrest on Matthew 26:47-56 for details. [source]
Mark 14:33 Greatly amazed and sore troubled [εκταμβεισται και αδημονειν]
Matthew 26:37 has “sorrowful and sore troubled.” See note on Matt. about αδημονειν — adēmonein Mark alone uses εχταμβεισται — exthambeisthai (here and in Mark 9:15). There is a papyrus example given by Moulton and Milligan‘s Vocabulary. The verb ταμβεω — thambeō occurs in Mark 10:32 for the amazement of the disciples at the look of Jesus as he went toward Jerusalem. Now Jesus himself feels amazement as he directly faces the struggle in the Garden of Gethsemane. He wins the victory over himself in Gethsemane and then he can endure the loss, despising the shame. For the moment he is rather amazed and homesick for heaven. “Long as He had foreseen the Passion, when it came clearly into view its terror exceeded His anticipations” (Swete). “He learned from what he suffered,” (Hebrews 5:8) and this new experience enriched the human soul of Jesus. [source]
Luke 22:40 The place []
See on Gethsemane, Matthew 26:36. [source]
Luke 22:34 The cock []
See on Matthew 26:34 [source]
Luke 22:34 Until thou shalt thrice deny that thou knowest me [εως τρις με απαρνησηι ειδεναι]
“Thrice” is in all four Gospels here for they all give this warning to Peter (Mark 14:30; Matthew 26:34; Luke 22:34; John 18:38). Peter will even deny knowing Jesus (ειδεναι — eidenai). [source]
Luke 22:41 Kneeled down [τεις τα γονατα]
Second aorist active participle from τιτημι — tithēmi Mark 14:35 says “fell on the ground” and Matthew 26:39 “fell on his face.” All could be true at different moments.Prayed (προσηυχετο — prosēucheto). Imperfect middle, was praying, kept on praying. [source]
John 21:15 More than these []
More than these disciples love me. Compare John 13:37; Matthew 26:33. The question conveys a gentle rebuke for his former extravagant professions. [source]
John 18:27 The cock crew []
The Greek has not the definite article. See on Matthew 26:34. The use of the article would seem to mark the time, cock-crowing, rather than the incident. [source]
John 18:15 Palace [αὐλὴν]
Not palace, but court, as Rev. See on Matthew 26:3; see on Luke 11:21. [source]
John 18:11 The cup []
Compare Matthew 26:39; Mark 14:36; Luke 22:42. Peculiar to John. [source]
John 12:27 Save me []
The shrinking from suffering belongs to the human personality of our Lord (compare Matthew 26:39); but the prayer, save me from this hour, is not for deliverance from suffering, but for victory in the approaching trial. See Hebrews 5:7. The expression is very vivid. “Save me out of this hour.” [source]
John 11:47 The chief priests []
Of the Sadducean party. This should be constantly kept in mind in reading both John's narrative and that of the Synoptists. The Sadducees, represented by the chief priests, are the leaders in the more decisive measures against Christ. Throughout this Gospel the form of expression is either the chief priests alone, or the chief priests and the Pharisees. The only mention of the Pharisees in the history of the passion is Matthew 27:62, where also the expression is the chief priests and Pharisees. The chief priests are the deadly enemies of Christ (Matthew 26:3, Matthew 26:14). Similarly, in the Acts, the opposition to the Christians is headed by the priests and Sadducees, who represent the same party. In the two instances where the Pharisees appear, they incline to favor the Christians (Acts 5:34; Acts 23:6). [source]
John 11:47 The chief priests []
Of the Sadducean party. This should be constantly kept in mind in reading both John's narrative and that of the Synoptists. The Sadducees, represented by the chief priests, are the leaders in the more decisive measures against Christ. Throughout this Gospel the form of expression is either the chief priests alone, or the chief priests and the Pharisees. The only mention of the Pharisees in the history of the passion is Matthew 27:62, where also the expression is the chief priests and Pharisees. The chief priests are the deadly enemies of Christ (Matthew 26:3, Matthew 26:14). Similarly, in the Acts, the opposition to the Christians is headed by the priests and Sadducees, who represent the same party. In the two instances where the Pharisees appear, they incline to favor the Christians (Acts 5:34; Acts 23:6). [source]
John 10:16 One fold [μία ποίμνη]
The A.V. entirely ignores the distinction between αὐλή , fold, and ποίμνη , flock. The latter word is found Matthew 26:31; Luke 2:8; 1 Corinthians 9:7, and always distinctly meaning a flock, as does also the diminutive ποίμνιον , little flock (Luke 12:32; 1 Peter 5:2, etc.). Render, as Rev., one flock, one shepherd. So Tyndale's Version of the New Testament. Compare Ezekiel 34:23. We are not, however, to say with Trench (“A.V. of the New Testament”), that the Jew and the Gentile are the two folds which Christ will gather into a single flock. The heathen are not conceived as a fold, but as a dispersion. See John 7:35; John 11:52; and, as Meyer observes, “the thought of a divine leading of the heathen does not correspond at all to the figure of fold, of which the conception of theocratic fellowship constitutes an essential feature.” So Bengel. “He says, other sheep, not another fold, for they were scattered abroad in the world.” When Jesus speaks of the other sheep who are not from this fold, the emphasis is on fold, not on this. Compare Romans 11:17sqq. Nor, moreover, does Jesus mean that the Gentiles are to be incorporated into the Jewish fold, but that the unity of the two is to consist in their common relation to Himself. “The unity of the Church does not spring out of the extension of the old kingdom, but is the spiritual antitype of that earthly figure. Nothing is said of one fold under the new dispensation” (Westcott). It will readily be seen that the incorrect rendering fostered by the carelessness or the mistake of some of the Western fathers, and by the Vulgate, which renders both words by ovile, fold, has been in the interest of Romish claims. [source]
John 13:18 He that eateth [πληροω]
Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (John 6:54, John 6:56, John 6:57, John 6:58; John 13:18) and Matthew 26:38. lxx has here ο τρωγων — ho esthiōn Lifted up his heel against me First aorist active indicative of επηρεν επ εμε την πτερναν αυτου — epairō επαιρω — Pterna old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet. [source]
John 18:1 Over [περαν]
“Beyond,” preposition with the ablative as in John 6:22, John 6:25. Brook Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος — tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
John 18:1 Brook [χειμαρρου]
Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος — tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
John 10:1 Verily, Verily [Αμην αμην]
Solemn prelude by repetition as in John 1:51. The words do not ever introduce a fresh topic (cf. John 8:34, John 8:51, John 8:58). So in John 10:7. The Pharisees had previously assumed (Vincent) they alone were the authoritative guides of the people (John 9:24, John 9:29). So Jesus has a direct word for them. So Jesus begins this allegory in a characteristic way. John does not use the word παροιμια — parabolē but εις την αυλην των προβατων — paroimia (John 10:6), and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in Luke 15. He first tells it in John 10:1-5 and then explains and expands it in John 10:7-18. Into the fold of the sheep (αυλη — eis tēn aulēn tōn probatōn). Originally αω — aulē (from αναβαινων — aō to blow) in Homer‘s time was just an uncovered space around the house enclosed by a wall, then a roofless enclosure in the country where flocks were herded as here and John 10:16. It later came to mean the house itself or palace (Matthew 26:3, Matthew 26:58, etc.). In the papyri it means the court attached to the house. Climbeth up (αναβαινω — anabainōn). Present active participle of αλλαχοτεν — anabainō to go up. One who goes up, not by the door, has to climb up over the wall. Some other way (αλλοτεν — allachothen). Rare word for old εκεινος — allothen but in 4Macc 1:7 and in a papyrus. Only here in N.T. The same (κλεπτης εστιν και ληιστης — ekeinos). “That one” just described. Is a thief and a robber (κλεπτω — kleptēs estin kai lēistēs). Both old and common words (from ληιζομαι — kleptō to steal, κλεπτης — lēizomai to plunder). The distinction is preserved in the N.T. as here. Judas was a kleptēs (John 12:6), Barabbas a robber (John 18:40) like the two robbers (Matthew 27:38, Matthew 27:44) crucified with Jesus erroneously termed thieves like “the thief on the cross” by most people. See Mark 11:17. Here the man jumping over the wall comes to steal and to do it by violence like a bandit. He is both thief and robber. [source]
John 10:16 Other sheep [αλλα προβατα]
Sheep, not goats, but “not of this fold” See John 10:1 for αυλη — aulē Clearly “his flock is not confined to those enclosed in the Jewish fold, whether in Palestine or elsewhere” (Westcott). Christ‘s horizon takes in all men of all races and times (John 11:52; John 12:32). The world mission of Christ for all nations is no new idea with him (Matthew 8:11; Luke 13:28). God loved the world and gave his Son for the race (John 3:16). Them also I must bring Second aorist active infinitive of κακεινα δει με αγαγειν — agō with αγω — dei expressing the moral urgency of Christ‘s passion for God‘s people in all lands and ages. Missions in Christ‘s mind takes in the whole world. This is according to prophecy (Isaiah 42:6; Isaiah 49:6; Isaiah 56:8) for the Messiah is to be a Light also to the Gentiles. It was typified by the brazen serpent (John 3:14). Christ died for every man. The Pharisees doubtless listened in amazement and even the disciples with slow comprehension. And they shall hear my voice Future middle indicative of και της πωνης μου ακουσονται — akouō with the genitive ακουω — phōnēs These words read like a transcript from the Acts and the Epistles of Paul (Rom 9-11 in particular). See especially Paul‘s words in Acts 28:28. Present-day Christianity is here foretold. Only do we really listen to the voice of the Shepherd as we should? Jesus means that the Gentiles will hearken if the Jews turn away from him. And they shall become one flock, one shepherd Future middle indicative of γινομαι — ginomai plural, not singular γενησεται — genēsetai as some MSS. have it. All (Jews and Gentiles) will form one flock under one Shepherd. Note the distinction here by Jesus between ποιμνη — poimnē (old word, contraction of ποιμενη — poimenē from ποιμην — poimēn shepherd), as in Matthew 26:31, and αυλη — aulē (fold) just before. There may be many folds of the one flock. Jerome in his Vulgate confused this distinction, but he is wrong. His use of ovile for both αυλη — aulē and πομνιον — pomnion has helped Roman Catholic assumptions. Christ‘s use of “flock” (ποιμνη — poimnē) here is just another metaphor for kingdom (βασιλεια — basileia) in Matthew 8:11 where the children of the kingdom come from all climes and nations. See also the various metaphors in Ephesians 2 for this same idea. There is only the one Great Shepherd of the sheep (Hebrews 13:20), Jesus Christ our Lord. [source]
John 12:27 My soul [η πσυχη μου]
The soul Perfect passive indicative of ταρασσω — tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο — ek (out of) and εκ — apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ — ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο — ek and απο — apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην — apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 12:27 Is troubled [τεταρακται]
Perfect passive indicative of ταρασσω — tarassō used also in John 11:33; John 13:21 of Jesus. While John proves the deity of Jesus in his Gospel, he assumes throughout his real humanity as here (cf. John 4:6). The language is an echo of that in Psalm 6:4; Psalm 42:7. John does not give the agony in Gethsemane which the Synoptics have (Mark 14:35.; Matthew 26:39; Luke 22:42), but it is quite beside the mark to suggest, as Bernard does, that the account here is John‘s version of the Gethsemane experience. Why do some critics feel called upon to level down to a dead plane every variety of experience in Christ‘s life? And what shall I say? Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο — ek (out of) and εκ — apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ — ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο — ek and απο — apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην — apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 12:27 And what shall I say? [και τι ειπω]
Deliberative subjunctive which expresses vividly “a genuine, if momentary indecision” (Bernard). The request of the Greeks called up graphically to Jesus the nearness of the Cross. Father, save me from this hour Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο — ek (out of) and εκ — apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ — ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο — ek and απο — apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην — apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 12:27 Father, save me from this hour [πατερ σωσον με εκ της ωρας ταυτης]
Jesus began his prayers with “Father” (John 11:41). Dods thinks that this should be a question also. Westcott draws a distinction between απο — ek (out of) and εκ — apo (from) to show that Jesus does not pray to draw back from the hour, but only to come safely out of it all and so interprets εκ — ek in Hebrews 5:7, but that distinction will not stand, for in John 1:44 απο — ek and απο — apo are used in the same sense and in the Synoptics (Mark 14:35.; Matthew 26:39; Luke 22:42) we have αλλα δια τουτο ηλτον εις την ωραν ταυτην — apo If it holds here, we lose the point there. Here as in Gethsemane the soul of Jesus instinctively and naturally shrinks from the Cross, but he instantly surrenders to the will of God in both experiences. But for this cause came I unto this hour (alla dia touto ēlthon eis tēn hōran tautēn). It was only a moment of human weakness as in Gethsemane that quickly passed. Thus understood the language has its natural meaning. [source]
John 13:18 That the scripture might be fulfilled [Τατ τε σχριπτυρε μιγτ βε φυλφιλλεδ]
See the same clause in John 17:12. Purpose clause with αλλ ινα η γραπη πληρωτηι — hina and first aorist passive subjunctive of ινα — plēroō This treachery of Judas was according to the eternal counsels of God (John 12:4), but none the less Judas is responsible for his guilt. For a like elliptical clause see John 9:3; John 15:25. The quotation is from the Hebrew of Psalm 41:9. He that eateth Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (John 6:54, John 6:56, John 6:57, John 6:58; John 13:18) and Matthew 26:38. lxx has here ο τρωγων — ho esthiōn Lifted up his heel against me First aorist active indicative of επηρεν επ εμε την πτερναν αυτου — epairō επαιρω — Pterna old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet. [source]
John 13:38 Wilt thou lay down? [τησεισ]
Jesus picks up Peter‘s very words and challenges his boasted loyalty. See such repetition in John 16:16, John 16:31; John 21:17. Shall not crow Aorist active subjunctive of πωνεω — phōneō to use the voice, used of animals and men. Note strong double negative ου μη — ou mē Mark adds δις — dis (twice). John‘s report is almost identical with that in Luke 22:34. The other disciples joined in Peter‘s boast (Mark 14:31; Matthew 26:35). Till thou hast denied Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction εως ου — heōs hou (until which time), “till thou deny or deniest” (futurum exactum needless). Peter is silenced for the present. They all “sat astounded and perplexed” (Dods). [source]
John 18:1 With [συν]
See John 12:2 for another example of συν — sun in John (common in Paul). The usual μετα — meta reappears in John 18:2. Over “Beyond,” preposition with the ablative as in John 6:22, John 6:25. Brook Old word, flowing Literally, “of the Cedars,” “Brook of the Cedars.” Only here in N.T. So 2 Samuel 15:23. Textus Receptus like Josephus (Ant. VIII, 1, 5) has the singular κηπος — tou Kedrōn (indeclinable). As a matter of fact it was always dry save after a heavy rain. A garden (kēpos). Old word, in N.T. only here, John 18:26; John 19:41 (Joseph‘s); Luke 13:19. John, like Luke, does not give the name Gethsemane (only in Mark 14:32; Matthew 26:36). The brook of the cedars had many unhallowed associations (1 Kings 2:37; 1 Kings 15:13; 2 Kings 23:4.; 2 Chronicles 29:16; Jeremiah 31:40). [source]
John 18:11 Into the sheath [εις την τηκην]
Old word from τιτημι — tithēmi to put for box or sheath, only here in N.T. In Matthew 26:52 Christ‘s warning is given. The cup Metaphor for Christ‘s death, used already in reply to request of James and John (Mark 10:39; Matthew 20:22) and in the agony in Gethsemane before Judas came (Mark 14:36; Matthew 26:39; Luke 22:42), which is not given by John. The case of το ποτηριον — to potērion is the suspended nominative for note αυτο — auto (it) referring to it. Shall I not drink? Second aorist active subjunctive of πινω — pinō with the double negative ου μη — ou mē in a question expecting the affirmative answer. Abbott takes it as an exclamation and compares John 6:37; Mark 14:25. [source]
John 18:26 Did not I see thee in the garden with him? [ουκ εγω σε ειδον εν τωι κηπωι μετ αυτου]
This staggering and sudden thrust expects an affirmative answer by the use of ουκ — ouk not μη — mē as in John 18:17, John 18:25, but Peter‘s previous denials with the knowledge that he was observed by a kinsman of Malchus whom he had tried to kill (John 18:10) drove him to the third flat denial that he knew Jesus, this time with cursing and swearing (Mark 14:71; Matthew 26:73). Peter was in dire peril now of arrest himself for attempt to kill. Straightway As in Matthew 26:74 while Luke has παραχρημα — parachrēma (Luke 22:60). Mark (Mark 14:68, Mark 14:72) speaks of two crowings as often happens when one cock crows. See Matthew 26:34 for αλεκτωρ — alektōr (cock). That was usually the close of the third watch of the night (Mark 13:35), about 3 a.m. Luke 22:61 notes that Jesus turned and looked on Peter probably as he passed from the rooms of Annas to the trial before Caiaphas and the Sanhedrin (the ecclesiastical court). See Mrs. Browning‘s beautiful sonnets on “The Look”. [source]
Acts 1:1 Began [ἤρξατο]
This is interpreted in two ways. Either, (1), as a simple historical statement equivalent to “all that Jesus did and taught.” In favor of this is the fact that the synoptists often record that which is done or said according to its moment of commencement, thus giving vividness to the account. See Matthew 11:20; Matthew 26:22, Matthew 26:37; Mark 6:7; Mark 14:19; Luke 7:38, etc. According to this explanation the word serves “to recall to the recollection from the Gospel all the several incidents and events, up to the ascension, in which Jesus had appeared as doer and teacher” (Meyer). Or, (2), as indicating that the Gospel contains the beginning, and the Acts of the Apostles the continuation, of the doings and teachings of Jesus. “The earthly life of Jesus, concluded with the ascension, has its fruit and continued efficacy; and his heavenly life, commencing with the ascension, has its manifestation and proof in the acts and experiences of the apostles and first churches. The history of the Church was under the immediate control of the exalted Redeemer, and may justly be considered as the continuation in heaven of the work which he had begun on earth” (Baumgarten and Gloag). While the truth and importance of this statement are admitted, it is objected that such an intention on Luke's part would have been more clearly intimated, and not left to be inferred from a single doubtful phrase. As regards Luke's intention, I think the first explanation is more likely to be correct. The second, however, states a truth, the value and importance of which cannot be overestimated, and which should be kept in mind constantly in the study of the book of Acts. This is well put by Bernard (“Progress of Doctrine in the New TestamentLect. IV.): “Thus the history which follows is linked to, or (may I not rather say) welded with the past; and the founding of the Church in the earth is presented as one continuous work, begun by the Lord in person, and perfected by the same Lord through the ministry of men … . 'The former treatise' delivered to us, not all that Jesus did and taught, but 'all that Jesus began to do and teach until the day when he was taken up.' The following writings appear intended to give us, and do, in fact, profess to give us, that which Jesus continued to do and teach after the day in which he was taken up.” [source]
Romans 8:4 The Spirit [πνεῦμα]
From πνέω tobreathe or blow. The primary conception is wind or breath. Breath being the sign and condition of life in man, it comes to signify life. In this sense, physiologically considered, it is frequent in the classics. In the psychological sense, never. In the Old Testament it is ordinarily the translation of ruach It is also used to translate chai life, Isaiah 38:12; nbreath, 1 Kings 17:17. In the New Testament it occurs in the sense of wind or breath, John 3:8; 2 Thessalonians 2:8; Hebrews 1:7. Closely related to the physiological sense are such passages as Luke 8:55; James 2:26; Revelation 13:15. Pauline Usage: 1. Breath, 2 Thessalonians 2:8. 2. The spirit or mind of man; the inward, self-conscious principle which feels and thinks and wills (1 Corinthians 2:11; 1 Corinthians 5:3; 1 Corinthians 7:34; Colossians 2:5). In this sense it is distinguished from σῶμα bodyor accompanied with a personal pronoun in the genitive, as my, our, his spirit (Romans 1:9; Romans 8:16; 1 Corinthians 5:4; 1 Corinthians 16:18, etc.). It is used as parallel with ψυχή souland καρδία heartSee 1 Corinthians 5:3; 1 Thessalonians 2:17; and compare John 13:21and John 12:27; Matthew 26:38and Luke 1:46, Luke 1:47. But while ψυχή soulis represented as the subject of life, πνεύμα spiritrepresents the principle of life, having independent activity in all circumstances of the perceptive and emotional life, and never as the subject. Generally, πνεύμα spiritmay be described as the principle, ψυχή soulas the subject, and καρδία heartas the organ of life. 3. The spiritual nature of Christ. Romans 1:4; 1 Corinthians 15:45; 1 Timothy 3:16. 4. The divine power or influence belonging to God, and communicated in Christ to men, in virtue of which they become πνευματικοί spiritual - recipientsand organs of the Spirit. This is Paul's most common use of the word. Romans 8:9; 1 Corinthians 2:13; Galatians 4:6; Galatians 6:1; 1 Thessalonians 4:8. In this sense it appears as: a. Spirit of God. Romans 8:9, Romans 8:11, Romans 8:14; 1 Corinthians 2:10, 1 Corinthians 2:11, 1 Corinthians 2:12, 1 Corinthians 2:14; 1 Corinthians 3:16; 1 Corinthians 6:11; 1 Corinthians 7:40; 2 Corinthians 3:3; Ephesians 3:16. b. Spirit of Christ. Romans 8:9; 2 Corinthians 3:17, 2 Corinthians 3:18; Galatians 4:6; Philemon 1:19. c. Holy Spirit. Romans 5:5; 1 Corinthians 6:19; 1 Corinthians 12:3; Ephesians 1:13; 1 Thessalonians 1:5, 1 Thessalonians 1:6; 1 Thessalonians 4:8, etc. d. Spirit. With or without the article, but with its reference to the Spirit of God or Holy Spirit indicated by the context. Romans 8:16, Romans 8:23, Romans 8:26, Romans 8:27; 1 Corinthians 2:4, 1 Corinthians 2:10; 1 Corinthians 12:4, 1 Corinthians 12:7, 1 Corinthians 12:8, 1 Corinthians 12:9; Ephesians 4:3; 2 Thessalonians 2:13, etc. 5. A power or influence, the character, manifestations, or results of which are more peculiarly defined by qualifying genitives. Thus spirit of meekness, faith, power, wisdom. Romans 8:2, Romans 8:15; 1 Corinthians 4:21; 2 Corinthians 4:13; Galatians 6:1; Ephesians 1:17; 2 Timothy 1:7, etc. These combinations with the genitives are not mere periphrases for a faculty or disposition of man. By the spirit of meekness or wisdom, for instance, is not meant merely a meek or wise spirit; but that meekness, wisdom, power, etc., are gifts of the Spirit of God. This usage is according to Old Testament analogy. Compare Exodus 28:3; Exodus 31:3; Exodus 35:31; Isaiah 11:2. 6. In the plural, used of spiritual gifts or of those who profess to be under spiritual influence, 1 Corinthians 12:10; 1 Corinthians 14:12. 7. Powers or influences alien or averse from the divine Spirit, but with some qualifying word. Thus, the spirit of the world; another spirit; spirit of slumber. Romans 11:8; 1 Corinthians 2:12; 2 Corinthians 11:4; Ephesians 2:2; 2 Timothy 1:7. Where these expressions are in negative form they are framed after the analogy of the positive counterpart with which they are placed in contrast. Thus Romans 8:15: “Ye have not received the spirit of bondage, but of adoption. In other cases, as Ephesians 2:2, where the expression is positive, the conception is shaped according to Old-Testament usage, where spirits of evil are conceived as issuing from, and dependent upon, God, so far as He permits their operation and makes them subservient to His own ends. See Judges 9:23; 1 Samuel 16:14-16, 1 Samuel 16:23; 1 Samuel 18:10; 1 Kings 22:21sqq.; Isaiah 19:4. Spirit is found contrasted with letter, Romans 2:29; Romans 7:6; 2 Corinthians 3:6. With flesh, Romans 8:1-13; Galatians 5:16, Galatians 5:24. It is frequently associated with the idea of power (Romans 1:4; Romans 15:13, Romans 15:19; 1 Corinthians 2:4; Galatians 3:5; Ephesians 3:16; 2 Timothy 1:7); and the verb ἐνεργεῖν , denoting to work efficaciously, is used to mark its special operation (1 Corinthians 12:11; Ephesians 3:20; Philemon 2:13; Colossians 1:29). It is also closely associated with life, Romans 8:2, Romans 8:6, Romans 8:11, Romans 8:13; 1 Corinthians 15:4, 1 Corinthians 15:5; 2 Corinthians 3:6; Galatians 5:25; Galatians 6:8. It is the common possession of the Church and its members; not an occasional gift, but an essential element and mark of the christian life; not appearing merely or mainly in exceptional, marvelous, ecstatic demonstrations, but as the motive and mainspring of all christian action and feeling. It reveals itself in confession (1 Corinthians 12:3); in the consciousness of sonship (Romans 8:16); in the knowledge of the love of God (Romans 5:5); in the peace and joy of faith (Romans 14:17; 1 Thessalonians 1:6); in hope (Romans 5:5; Romans 15:13). It leads believers (Romans 8:14; Galatians 5:18): they serve in newness of the Spirit (Romans 7:6) They walk after the Spirit (Romans 8:4, Romans 8:5; Galatians 5:16-25). Through the Spirit they are sanctified (2 Thessalonians 2:13). It manifests itself in the diversity of forms and operations, appearing under two main aspects: a difference of gifts, and a difference of functions. See Romans 8:9; 1 Corinthians 3:16; 1 Corinthians 5:1, 1 Corinthians 5:11; 1 Corinthians 12:13; Ephesians 1:13; Ephesians 4:3, Ephesians 4:4, Ephesians 4:30; Philemon 2:1; [source]
1 Corinthians 14:15 I will sing [ψαλῶ]
See on James 5:13. The verb, ᾄδω is also used for sing, Ephesians 5:19; Colossians 3:16; Revelation 5:9; Revelation 14:3; Revelation 15:3. In the last two passages it is combined with playing on harps. In Ephesians 5:19we have both verbs. The noun ψαλμός psalm(Ephesians 5:19; Colossians 3:16; 1 Corinthians 14:26), which is etymologically akin to this verb, is used in the New Testament of a religious song in general, having the character of an Old Testament psalm; though in Matthew 26:30; Mark 14:26, ὑμνέω , whence our hymn, is used of singing an Old Testament psalm. Here applied to such songs improvised under the spiritual ecstasy (1 Corinthians 14:26). Some think that the verb has here its original signification of singing with an instrument. This is its dominant sense in the Septuagint, and both Basil and Gregory of Nyssa define a psalm as implying instrumental accompaniment; and Clement of Alexandria, while forbidding the use of the flute in the agapae, permitted the harp. But neither Basil nor Ambrose nor Chrysostom, in their panegyrics upon music, mention instrumental music, and Basil expressly condemns it. Bingham dismisses the matter summarily, and sites Justin Martyr as saying expressly that instrumental music was not used in the Christian Church. The verb is used here in the general sense of singing praise. [source]
Philippians 2:26 Was sore troubled [αδημονων]
Periphrastic imperfect again (repeat ην — ēn) of the old word αδημονεω — adēmoneō either from an unused αδημων — adēmōn The Vocabulary of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already Matthew 26:37; Mark 14:33. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, “because ye had heard that he was sick” (ηστενησε — dioti ēkousate hoti ēsthenēse), “because ye heard that he fell sick” (ingressive aorist). [source]
Philippians 2:26 You all [παντας υμας]
So again (Phlippians 1:5, Phlippians 1:7, Phlippians 1:8). Was sore troubled (αδημονων — adēmonōn). Periphrastic imperfect again (repeat ην — ēn) of the old word αδημονεω — adēmoneō either from an unused αδημων — adēmōn (α — a privative and δημος — dēmos away from home, homesick) or from αδημων αδησαι — adēmōnδιοτι ηκουσατε οτι ηστενησε — adēsai (discontent, bewilderment). The Vocabulary of Moulton and Milligan gives one papyrus example in line with the latter etymology. See already Matthew 26:37; Mark 14:33. In any case the distress of Epaphroditus was greatly increased when he knew that the Philippians (the home-folks) had learned of his illness, “because ye had heard that he was sick” (ηστενησε — dioti ēkousate hoti ēsthenēse), “because ye heard that he fell sick” (ingressive aorist). He was sick Ingressive aorist, “he did become sick.” Nigh unto death (παραπλησιος — paraplēsion thanatōi). Only example in N.T. of this compound adverbial preposition (from the adjective paraplēsios) with the dative case. [source]
Hebrews 5:7 To save him from death [σωζειν εκ τανατου]
A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7 Δεήσεις special definite requests: ἱκετηρίας , N.T.ois properly an adjective, pertaining to or fit for suppliants , with ῥάβδους stavesor ἐλαίας olive-branchesunderstood. The olive-branch bound round with wool was held forth by a suppliant in token of his character as such. The phrase προσφέρειν δεήσεις N.T.o Unto him that was able to save him from death [πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου]
Const. with prayers and supplications, not with offered. To save him from death may mean to deliver him from the fear of death, from the anguish of death, or from remaining a prey to death. In either case, the statement connects itself with the thought of Christ's real humanity. He was under the pressure of a sore human need which required divine help, thus showing that he was like unto his brethren. He appealed to one who could answer his prayer. The purport of the prayer is not stated. It is at least suggested by Matthew 26:39. [source]
Hebrews 5:7 When he had offered up prayers and supplications [δεὴσεις τε καὶ ἱκετηρίας προσενέγκας]
Δεήσεις specialdefinite requests: ἱκετηρίας , N.T.ois properly an adjective, pertaining to or fit for suppliants, with ῥάβδους stavesor ἐλαίας olive-branchesunderstood. The olive-branch bound round with wool was held forth by a suppliant in token of his character as such. The phrase προσφέρειν δεήσεις N.T.oUnto him that was able to save him from death ( πρὸς τὸν δυνάμενον σώζειν αὐτὸν ἐκ θανάτου )Const. with prayers and supplications, not with offered. To save him from death may mean to deliver him from the fear of death, from the anguish of death, or from remaining a prey to death. In either case, the statement connects itself with the thought of Christ's real humanity. He was under the pressure of a sore human need which required divine help, thus showing that he was like unto his brethren. He appealed to one who could answer his prayer. The purport of the prayer is not stated. It is at least suggested by Matthew 26:39. [source]
Hebrews 2:18 In that [εν ωι]
Literally, “In which” (= εν τουτωι εν ωι — en toutōi en hōi in that in which), a causal idea, though in Romans 14:22 εν ωι — en hōi means “wherein.” Hath suffered Second perfect active indicative of πασχω — paschō permanent part of Christ‘s experience. Being tempted First aorist passive participle of πειραζω — peirazō The temptation to escape the shame of the Cross was early and repeatedly presented to Christ, by Satan in the wilderness (Matthew 4:8-11), by Peter in the spirit of Satan (Matthew 16:22.), in Gethsemane (Matthew 26:39), and caused intense suffering to Jesus (Luke 22:44; Hebrews 5:8). He is able This word strikes the heart of it all. Christ‘s power to help is due not merely to his deity as God‘s Son, but also to his humanity without which he could not sympathize with us (Hebrews 4:15). To succour First aorist active infinitive of the old compound verb βοητεω — boētheō Them that are tempted Dative plural of the articular participle (present passive) of πειραζω — peirazō These Jewish Christians were daily tempted to give up Christ, to apostatize from Christianity. Jesus understands himself (αυτος — autos) their predicament and is able to help them to be faithful. [source]
Hebrews 5:7 In the days of his flesh [εν ταις ημεραις της σαρκος αυτου]
Here (Hebrews 5:7-9) the author turns to the other requirement of a high priest (human sympathy). Since Jesus was “without sin” (Hebrews 4:15) he did not have to offer sacrifices “for himself,” yet in all other points he felt the sympathy of the human high priest, even more so by reason of his victory over sin. Having offered up Second aorist active (-α — a form) participle of προσπερω — prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις — deēseis (prayers) as here. The older form was ικεσια — hikesia The word ικετηριος — hiketērios is an adjective from ικετης — hiketēs (a suppliant from ικω — hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7 Having offered up [προσενεγκας]
Second aorist active (-α — a form) participle of προσπερω — prospherō (cf. Hebrews 5:3). An allusion to the Agony of Christ in Gethsemane. Supplications Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις — deēseis (prayers) as here. The older form was ικεσια — hikesia The word ικετηριος — hiketērios is an adjective from ικετης — hiketēs (a suppliant from ικω — hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7 Supplications [ικετηριας]
Socrates, Polybius, Job (Job 40:22) combine this word with δεησεις — deēseis (prayers) as here. The older form was ικεσια — hikesia The word ικετηριος — hiketērios is an adjective from ικετης — hiketēs (a suppliant from ικω — hikō to come to one) and suggests one coming with an olive branch Here only in the N.T. With strong crying and tears See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
Hebrews 5:7 With strong crying and tears [μετα κραυγης ισχυρας και δακρυων]
See Luke 22:44. for a picture of the scene in Gethsemane (anguish and pathos). No doubt the writer has in mind other times when Jesus shed tears (John 11:35; Luke 19:41), but Gethsemane chiefly. To save him from death A reference to the cry of Jesus in Gethsemane (Matthew 26:39). Having been heard for his godly fear Old word from ευλαβης — eulabēs (taking hold well, Luke 2:25 from ευ λαμβανω — eu class="normal greek">ευλαβεομαι — lambanō the verb eulabeomai in N.T. only in Hebrews 11:7), in N.T. only here and Hebrews 12:28. Fine picture of Christ‘s attitude toward the Father in the prayer in Gethsemane and in all his prayers. Jesus in Gethsemane at once surrendered his will to that of the Father who heard his plea and enabled him to acquiesce in the Father‘s will. [source]
1 John 3:22 Whatsoever we ask [ο εαν αιτωμεν]
Indefinite relative clause with modal αν — an and the present active subjunctive, like οτι εαν καταγινωσκηι — hoti ean kataginōskēi in 1 John 3:20. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in Mark 11:24; Luke 11:9; John 14:12.; John 16:23 and his example (Mark 14:36; Matthew 26:39; Luke 22:42). The answer may not always be in the form that we expect, but it will be better. [source]
Revelation 11:6 To smite [πατάξαι]
Used by John only in Revelation, here and Revelation 19:15. Compare Matthew 26:31; Mark 14:27; Luke 22:49, Luke 22:50; Acts 12:7, Acts 12:23. [source]

What do the individual words in Matthew 26:3 mean?

Then were gathered together the chief priests and elders of the people in the courtyard high priest who is called Caiaphas
Τότε συνήχθησαν οἱ ἀρχιερεῖς καὶ πρεσβύτεροι τοῦ λαοῦ εἰς τὴν αὐλὴν ἀρχιερέως τοῦ λεγομένου Καϊάφα

συνήχθησαν  were  gathered  together 
Parse: Verb, Aorist Indicative Passive, 3rd Person Plural
Root: συνάγω  
Sense: to gather together, to gather.
ἀρχιερεῖς  chief  priests 
Parse: Noun, Nominative Masculine Plural
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
πρεσβύτεροι  elders 
Parse: Adjective, Nominative Masculine Plural
Root: πρεσβύτερος  
Sense: elder, of age,.
τοῦ  of  the 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
λαοῦ  people 
Parse: Noun, Genitive Masculine Singular
Root: λαός  
Sense: a people, people group, tribe, nation, all those who are of the same stock and language.
αὐλὴν  courtyard 
Parse: Noun, Accusative Feminine Singular
Root: αὐλή  
Sense: among the Greeks in Homer’s time, an uncovered space around the house, enclosed by a wall, in which the stables stood, hence among the Orientals that roofless enclosure by a wall, in the open country in which the flocks were herded at night, a sheepfold.
ἀρχιερέως  high  priest 
Parse: Noun, Genitive Masculine Singular
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
λεγομένου  is  called 
Parse: Verb, Present Participle Middle or Passive, Genitive Masculine Singular
Root: λέγω 
Sense: to say, to speak.
Καϊάφα  Caiaphas 
Parse: Noun, Genitive Masculine Singular
Root: Καϊάφας  
Sense: a high priest of the Jews appointed to that office by Valerius Gratus, governor of Judaea, after removal of Simon, son of Camith, A.