John 18:28

Amplified Bible

Then the Jews led Jesus from Caiaphas to the Praetorium (governor's palace). Now it was early and the Jews did not enter the Praetorium so that they would not be [ceremonially] unclean, but might [be able to] eat [and participate in the Feast of Unleavened Bread which began after] the Passover [supper].

Parallel Translations

Simplified Cowboy Version
Jesus was then dragged from Caiaphas's house to the Roman mansion to see the governor. It was early in the morning, and to avoid being disqualified from the Passover meal, no one entered the Roman mansion.

Legacy Standard Bible
Then they *led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover.

New American Standard Bible (1995)
Then they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover.

Bible in Basic English
So they took Jesus from the house of Caiaphas to the Praetorium. It was early. They themselves did not go into the Praetorium, so that they might not become unclean, but might take the Passover.

Darby Translation
They lead therefore Jesus from Caiaphas to the praetorium; and it was early morn. And *they* entered not into the praetorium, that they might not be defiled, but eat the passover.

New King James Version
Matthew 27:1,2, 11-14; Mark 15:1-5; Luke 23:1-5">[xr] Then they led Jesus from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover.

Christian Standard Bible®
Then they took Jesus from Caiaphas to the governor's headquarters. It was early morning. They did not enter the headquarters themselves; otherwise they would be defiled and unable to eat the Passover.

World English Bible
They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn't enter into the Praetorium, that they might not be defiled, but might eat the Passover.

Wesley's New Testament (1755)
Then led they Jesus from Caiaphas to the governor's palace, and it was early: and they went not into the palace themselves, that they might not be defiled, but might eat the passover.

Weymouth's New Testament
So they brought Jesus from Caiaphas's house to the Praetorium. It was the early morning, and they would not enter the Praetorium themselves for fear of defilement, and in order that they might be able to eat the Passover.

King James Version (1611)
Then led they Iesus from Caiaphas vnto the hall of Iudgement: And it was earely, and they themselues went not into the Iudgement hall, lest they should be defiled: but that they might eat the Passeouer.

Literal Translation
Then they led Jesus from Caiaphas into the praetorium, and it was early. And they did not enter into the praetorium that they might not be defiled, but that they might eat the Passover.

Miles Coverdale Bible (1535)
Then led they Iesus from Caiphas in to the comon hall. And it was early in the mornynge. And they them selues wete not in to the como hall, lest they shulde be defyled, but yt they might eate ye Pascall lambe.

Mace New Testament (1729)
Then they led Jesus early in the morning from Caiaphas, to the Pretorium: but the Jews themselves did not enter into the Pretorium, lest they should be defiled: and so not be in a condition to eat the passover.

THE MESSAGE
They led Jesus then from Caiaphas to the Roman governor's palace. It was early morning. They themselves didn't enter the palace because they didn't want to be disqualified from eating the Passover. So Pilate came out to them and spoke. "What charge do you bring against this man?"

American Standard Version
They lead Jesus therefore from Caiaphas into the Praetorium: and it was early; and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover.

Revised Standard Version
Then they led Jesus from the house of Ca'iaphas to the praetorium. It was early. They themselves did not enter the praetorium, so that they might not be defiled, but might eat the passover.

Tyndale New Testament (1525)
Then led they Iesus fro Cayphas into the hall of iudgement. It was in the mornynge and they them selves went not into the iudgement hall lest they shuld be defyled but that they myght eate the paschall lambe.

Update Bible Version
They lead Jesus therefore from Caiaphas into the Praetorium: and it was early; and they themselves didn't enter into the Praetorium, that they might not be defiled, but might eat the passover.

Webster's Bible Translation
Then they led Jesus from Caiaphas to 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.

Young's Literal Translation
They led, therefore, Jesus from Caiaphas to the praetorium, and it was early, and they themselves did not enter into the praetorium, that they might not be defiled, but that they might eat the passover;

New Century Version
Early in the morning they led Jesus from Caiaphas's house to the Roman governor's palace. They would not go inside the palace, because they did not want to make themselves unclean; they wanted to eat the Passover meal.

New English Translation
Then they brought Jesus from Caiaphas to the Roman governor's residence. (Now it was very early morning.) They did not go into the governor's residence so they would not be ceremonially defiled, but could eat the Passover meal.

Contemporary English Version
It was early in the morning when Jesus was taken from Caiaphas to the building where the Roman governor stayed. But the crowd waited outside. Any of them who had gone inside would have become unclean and would not be allowed to eat the Passover meal.

Complete Jewish Bible
They led Yeshua from Kayafa to the governor's headquarters. By now it was early morning. They did not enter the headquarters building because they didn't want to become ritually defiled and thus unable to eat the Pesach meal.

English Standard Version
Then they led Jesus from the house of Caiaphas to the governor's headquarters. It was early morning. They themselves did not enter the governor's headquarters, so that they would not be defiled, but could eat the Passover.

Geneva Bible (1587)
Then led they Iesus from Caiaphas into the common hall. Nowe it was morning, & they themselues went not into the common hall, least they should be defiled, but that they might eate the Passeouer.

George Lamsa Translation
Then they brought Jesus from Caiaphas to the praetorium; and it was morning; and they did not enter into the praetorium, so that they may not be defiled before they ate the passover.

Hebrew Names Version
They led Yeshua therefore from Kayafa into the Praetorium. It was early, and they themselves didn't enter into the Praetorium, that they might not be defiled, but might eat the Pesach.

International Standard Version
Then they led Jesus from Caiaphas to the governor's headquarters.to the praetorium">[fn] It was early in the morning, and the Jewsthey">[fn] did not go into the headquarters for fear that they might become unclean and be unable to eat the Passover meal.Matthew 27:2; Mark 15:1; Luke 23:1; Acts 3:13; 10:28; 11:3;">[xr]

Etheridge Translation
NOW they led Jeshu from Kaiapha into the praetorium, and it was early. But they would not enter the praetorium, that they might not be defiled, until they should have eaten the petscha.

Murdock Translation
And they led Jesus from the presence of Caiaphas unto the Praetorium; and it was morning. But they did not enter the Praetorium, lest they should defile themselves before they had eaten the passover.

New Living Translation
Jesus' trial before Caiaphas ended in the early hours of the morning. Then he was taken to the headquarters of the Roman governor. His accusers didn't go inside because it would defile them, and they wouldn't be allowed to celebrate the Passover.

New Life Bible
They led Jesus from Caiaphas into the court room. It was early in the morning. They did not go inside because their Law said if they did they would become dirty with sin. Then they would not be able to eat the religious supper to remember how the Jews left Egypt.

English Revised Version
They lead Jesus therefore from Caiaphas into the palace: and it was early; and they themselves entered not into the palace, that they might not be defiled, but might eat the passover.

Berean Standard Bible
Then they led Jesus away from Caiaphas into the Praetorium. By now it was early morning, and the Jews did not enter the Praetorium to avoid being defiled and unable to eat the Passover.

New Revised Standard
Then they took Jesus from Caiaphas to Pilate's headquarters. It was early in the morning. They themselves did not enter the headquarters, so as to avoid ritual defilement and to be able to eat the Passover.

J.B. Rotherham Emphasized Bible
So they lead Jesus from Caiaphas unto the judgment-hall. Now it was early; and, they themselves, entered not into the judgment-hall, that they might not be defiled, but might eat the passover.

Douay-Rheims Bible
Then they led Jesus from Caiphas to the governor’s hall. And it was morning: and they went not into the hall, that they might not be defiled, but that they might eat the pasch.

King James Version
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.

Lexham English Bible
Then they brought Jesus from Caiaphas to the governor's residence. Now it was early, and they did not enter into the governor's residence so that they would not be defiled, but could eat the Passover.

Bishop's Bible (1568)
Then led they Iesus fro Caiaphas into the hall of iudgement. It was in the mornyng: And they them selues went not into the iudgement hall, leste they shoulde be defyled: but that they myght eate the Passouer.

Easy-to-Read Version
Then the guards took Jesus from Caiaphas' house to the Roman governor's palace. It was early in the morning. The Jews there would not go inside the palace. They did not want to make themselves unclean, because they wanted to eat the Passover meal.

New American Standard Bible
Then they brought Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter the Praetorium, so that they would not be defiled, but might eat the Passover.

Good News Translation
Early in the morning Jesus was taken from Caiaphas' house to the governor's palace. The Jewish authorities did not go inside the palace, for they wanted to keep themselves ritually clean, in order to be able to eat the Passover meal.

Wycliffe Bible (1395)
Thanne thei ledden Jhesu to Cayfas, in to the moot halle; and it was eerli, and thei entriden not in to the moot halle, that thei schulden not be defoulid, but that thei schulden ete pask.

Contextual Overview

²⁸Then the Jews led Jesus from Caiaphas to the Praetorium (governor's palace). Now it was early and the Jews did not enter the Praetorium so that they would not be [ceremonially] unclean, but might [be able to] eat [and participate in the Feast of Unleavened Bread which began after] the Passover [supper].²⁹So Pilate came out to them and asked, "What accusation do you bring against this Man?" ³⁰They answered, "If He were not a criminal, we would not have handed Him over to you [for judgment]." ³¹Then Pilate said to them, "Take Him yourselves and judge Him according to your own law." The Jews said, "We are not permitted to put anyone to death." ³²This was to fulfill the word which Jesus had spoken to indicate by what manner of death He was going to die. ³³So Pilate went into the Praetorium again, and called Jesus and asked Him, "Are You the King of the Jews?" ³⁴Jesus replied, "Are you saying this on your own initiative, or did others tell you about Me?" ³⁵Pilate answered, "I am not a Jew, am I? Your own people and their chief priests have handed You over to me. What have You done [that is worthy of death]?" ³⁶Jesus replied, "My kingdom is not of this world [nor does it have its origin in this world]. If My kingdom were of this world, My servants would be fighting [hard] to keep Me from being handed over to the Jews; but as it is, My kingdom is not of this world." ³⁷So Pilate said to Him, "Then You are a King?" Jesus answered, "You say [correctly] that I am a King. This is why I was born, and for this I have come into the world, to testify to the truth. Everyone who is of the truth [who is a friend of the truth and belongs to the truth] hears and listens carefully to My voice."

Bible Verse Review
  from Treasury of Scripure Knowledge

led: Matthew 27:1, Matthew 27:2-10, Mark 15:1-5, Luke 23:1-5, Acts 3:13

unto: John 18:33, John 19:9, Matthew 27:27, Mark 15:16,*Gr.

hall of judgment: or, Pilate's house

early: Proverbs 1:16, Proverbs 4:16, Micah 2:1, Luke 22:66

and they: Psalms 35:16, Isaiah 1:10-15, Jeremiah 7:8-11, Amos 5:21-23, Micah 3:10-12, Matthew 23:23-28, Matthew 27:6, Acts 10:28, Acts 11:3

eat: John 18:39, John 19:14, Deuteronomy 16:2, 2 Chronicles 30:21-24, 2 Chronicles 35:8-14, 2 Chronicles 35:17, 2 Chronicles 35:18, Ezekiel 45:21

Reciprocal: Numbers 9:6 - defiled Deuteronomy 16:1 - the passover 1 Samuel 20:24 - the king 1 Kings 21:9 - Proclaim a fast Job 24:5 - rising Psalms 55:10 - Day Psalms 94:20 - fellowship Proverbs 7:14 - this Isaiah 58:4 - ye fast Jeremiah 7:10 - come Ezekiel 23:39 - they came Matthew 20:19 - shall deliver Matthew 23:24 - General Matthew 26:5 - Not Mark 10:33 - deliver Luke 18:32 - delivered Luke 20:20 - they might deliver John 18:35 - Thine Acts 4:27 - the people Acts 23:35 - judgment 1 Corinthians 5:8 - neither

Cross-References

Genesis 18:3
and Abraham said, "My lord, if now I have found favor in your sight, please do not pass by your servant [without stopping to visit].

Genesis 18:4
"Please let a little water be brought [by one of my servants] and [you may] wash your feet, and recline and rest comfortably under the tree.

Genesis 18:17
The LORD said, "Shall I keep secret from Abraham [My friend and servant] what I am going to do,

Genesis 18:19
"For I have known (chosen, acknowledged) him [as My own], so that he may teach and command his children and [the sons of] his household after him to keep the way of the LORD by doing what is righteous and just, so that the LORD may bring upon Abraham what He has promised him."

Genesis 18:26
So the LORD said, "If I find within the city of Sodom fifty righteous [people], then I will spare the entire place for their sake."

Genesis 18:29
Abraham spoke to Him yet again and said, "Suppose [only] forty are found there." And He said, "I will not do it for the sake of the forty [who are righteous]."

Genesis 18:32
Then Abraham said, "Oh may the Lord not be angry [with me], and I will speak only this once; suppose ten [righteous people] are found there?" And He said, "I will not destroy it for the sake of the ten."

Genesis 18:33
As soon as He had finished speaking with Abraham the LORD departed, and Abraham returned to his own place.

Gill's Notes on the Bible

Then led they Jesus from Caiaphas,.... When Peter had denied him, one of the officers had smote him, the high priest had examined him, and they thought they had enough, out of his own mouth, to condemn him; they, the chief priests, elders, Scribes, and the whole multitude, led him bound as he was, from Caiaphas's house,

unto the hall of judgment; or the "praetorium"; the place where the Roman governor, who was now Pontius Pilate, used to hear and try causes in; the Romans now having matters and causes relating to life and death, in their hands:

and it was early; the morning indeed was come; but it was as soon as it was day; they had been all night in taking and examining Jesus, and consulting what to do with him; and as soon as they could expect the governor to be up, they hurry him away to him, eagerly thirsting after his blood, and fearing lest he should be rescued out of their hands:

and they themselves went not into the judgment hall, lest they should be defiled; that is, the Jews, only the band of Roman soldiers went in; the reason of this was, because it was the house of a Gentile, and with them, מדורות העכ'ום טמאים, "the dwelling houses of Gentiles", or idolaters, "are unclean" t; yea, if they were the houses of Israelites, and Gentiles were admitted to dwell in them, they were defiled, and all that were in them; for so they say u,

"if the collectors for the government enter into a house to dwell in, all in the house are defiled.''

They did not think it lawful to rent out a house in Judea to an Heathen w, or to assist in building a Basilica for them; which they explain to be a palace, in which judges sit to judge men x: hence the reason of their caution, and which they were the more observant of,

that they might eat the passover; pure and undefiled; not the passover lamb, for that they had eaten the night before; but the "Chagigah", or feast on the fifteenth day of the month. Many Christian writers, both ancient and modern, have concluded from hence, that Christ did not keep his last passover, at the same time the Jews did; and many things are said to illustrate this matter, and justify our Lord in it: some observe the distinction of a sacrificial, and commemorative passover; the sacrificial passover is that, in which the lamb was slain, and was fixed to a certain time and place, and there was no altering it; the commemorative passover is that, in which no lamb is slain and eaten, only a commemoration made of the deliverance of the people of Israel out of Egypt; such as is now kept by the Jews, being out of their own land, where sacrifice with them is not lawful; and this it is supposed our Lord kept, and not the former: but it does not appear that there was such a commemorative passover kept by the Jews, in our Lord's time, and whilst the temple stood: and supposing there was such an one allowed, and appointed for those that were at a distance from Jerusalem, and could not come up thither, (which was not the case of Christ and his disciples,) it is reasonable to conclude, that it was to be kept, and was kept at the time the sacrificial passover was, in the room of which it was substituted, as it is by the Jews to this day; so that this will by no means clear the matter, nor solve the difficulty; besides it is very manifest, that the passover our Lord kept was sacrificial; and such an one the disciples proposed to get ready for him, and did, of which he and they are said to eat: "and the first day of unleavened bread, when they KILLED the passover, his disciples said to him, where wilt thou that we go and prepare, that thou mayest EAT the passover?" Mark 14:12 and again, "then came the day of unleavened bread, when the passover MUST be KILLED", Luke 22:7. "They made ready the passover", Luke 22:13 "and he sat down, and the twelve apostles with him", Luke 22:14 "and he said unto them, with desire I have desired to eat this passover", Luke 22:15. Others suggest, that this difference of observing the passover by Christ and the Jews arose from fixing the beginning of the month, and so accordingly the feasts in it, by the φασις, or appearance of the moon; and that our Lord went according to the true appearance of it, and the Jews according to a false account: but of this, as a fact, there is no proof; besides, though the feasts were regulated and fixed according to the appearance of the moon, yet this was not left to the arbitrary will, pleasure, and judgment of particular persons, to determine as they should think proper; but the sanhedrim, or chief council of the nation sat, at a proper time, to hear and examine witnesses about the appearance of the moon; and accordingly determined, and none might fix but them y; and as this was doubtless the case at this time, it is not very reasonable to think, that Christ would differ from them: besides, it was either a clear case, or a doubtful one; if the former, then there would be no room nor reason to keep another day; and if it was the latter, then two days were observed, that they might be sure they were right z; but then both were kept by all the Jews: and that the time of this passover was well known, is clear from various circumstances; such and such facts were done, so many days before it; six days before it, Jesus came to Bethany, John 12:1 and two days before it, he was in the same place, Matthew 26:2 and says to his disciples, "ye know that after two days is the feast of the passover", c. Others taking it for granted, that Christ kept the passover a day before the usual and precise time, defend it, by observing the despotic and legislative power of Christ, who had a right to dispense with the time of this feast, and could at his pleasure anticipate it, because the betraying of him and his death were so near at hand: that he had such a power will not be disputed but that he should use it in this way, does not seem necessary, on account of his death, seeing none but the living were obliged to it; nor so consistent with his wisdom, since hereby the mouths of his enemies would be opened against him, for acting not agreeably to the law of God: moreover, when it is considered that the passover, according to the Jews, was always kept במועדו, "in its set time" a, and was not put off on the account of the sabbath, or anything else, to another day; and that though when it was put off for particular persons, on account of uncleanness, to another month, yet still it was to be kept on the fourteenth day at even, in that month, Numbers 9:10 it will not easily be received that Christ observed it a day before the time: besides, the passover lamb was not killed in a private house, but in the temple, in the court of it, and that always on the fourteenth of Nisan, after noon: so says Maimonides b,

"it is an affirmative command to slay the passover on the fourteenth of the month Nisan, after the middle of the day. The passover is not slain but in the court, as the rest of the holy things; even in the time that altars were lawful, they did not offer the passover on a private altar; and whoever offers the passover on a private altar, is to be beaten; as it is said, "thou mayest not sacrifice the passover within any of thy gates, which the Lord thy God giveth thee", Deuteronomy 16:5.''

And seeing therefore a passover lamb was not to be killed at home, but in the court of the priests, in the temple, it does not seem probable, that a single lamb should be suffered to be killed there, for Christ and his disciples, on a day not observed by the Jews, contrary to the sense of the sanhedrim, and of the whole nation: add to this, that the sacred text is express for it, that it was at the exact time of this feast, when it was come according to general computation, that the disciples moved to Christ to prepare the passover for him, and did, and they with him kept it: the account Matthew gives is very full; "now the first day of the feast of unleavened bread"; that is, when that was come in its proper time and course, "the disciples came to Jesus"; saying unto him, where wilt "thou that we prepare for thee to eat the passover?" He bids them go to the city to such a man, and say, "I will keep the passover at thy house with my disciples, and the disciples did as Jesus had appointed, and they made ready the passover; now when the even was come", the time of eating the passover, according to the law of God, "he sat down with the twelve, and as they did eat", c.

Matthew 26:17 and Mark is still more particular, who says, "and the first day of unleavened bread, when they killed the passover" that is, when the Jews killed the passover, on the very day the lamb was slain, and eaten by them; and then follows much the same account as before,

Mark 14:12 and Luke yet more clearly expresses it, "then came the day of unleavened bread, when the passover must be killed"; according to the law of God, and the common usage of the people of the Jews; yea, he not only observes, that Christ kept the usual day, but the very hour, the precise time of eating it; for he says, "and when the hour was come, he sat down, and the twelve apostles with him", Luke 22:7. Nor is there anything in this text, that is an objection to Christ and the Jews keeping the passover at the same time; since by the passover here is meant, the "Chagigah", or feast kept on the fifteenth day of the month, as it is sometimes called: in Deuteronomy 16:2 it is said, "thou shalt therefore sacrifice the passover unto the Lord thy God, of the flock and the herd": now the passover of the herd, can never mean the passover lamb, but the passover "Chagigah"; and so the Jewish commentators explain it; "of the herd", says Jarchi, thou shalt sacrifice for the "Chagigah"; and says Aben Ezra, for the peace offerings; so Josiah the king is said to give for the passovers three thousand bullocks, and the priests three hundred oxen, and the Levites five hundred oxen, 2 Chronicles 35:7 which Jarchi interprets of the peace offerings of the "Chagigah", there called passovers; and so in 1 Esdres 1:7-9 mention is made of three thousand calves, besides lambs, that Josias gave for the passover; and three hundred by some other persons, and seven hundred by others: the passage in Deuteronomy, is explained of the "Chagigah", in both Talmuds c, and in other writings d; so besides the passover lamb, we read of sacrifices slain, לשום פסח, "in the name of" the passover, or on account of it e; and particularly of the calf and the young bullock, slain for the sake of the passover f: and now this is the passover which these men were to eat that day, and therefore were careful not to defile themselves, that so they might not be unfit for it; otherwise had it been the passover lamb in the evening, they might have washed themselves in the evening, according to the rules of טבול יום, or "the daily washing", and been clean enough to have eat it: besides, it may be observed, that all the seven days were called the passover; and he that ate the unleavened bread, is said by eating that, to eat the passover; and thus they invite their guests daily to eat the bread, saying g,

"everyone that is hungry, let him come and eat all that he needs, ויפסח, "and keep the passover".''

It is easy to observe the consciences of these men, who were always wont to strain at a gnat and swallow a camel; they scruple going into the judgment hall, which belonged to an Heathen governor, and where was a large number of Heathen soldiers; but they could go along with these into the garden to apprehend Christ, and spend a whole night in consulting to shed innocent blood: no wonder that God should be weary of their sacrifices and ceremonious performances, when, trusting to these, they had no regard to moral precepts: however, this may be teaching to us, in what manner we should keep the feast, and eat of the true passover, Christ; not with malice and wickedness, as these Jews ate theirs, but with sincerity and truth: besides, a sanhedrim, when they had condemned anyone to death, were forbidden to eat anything all that day h; and so whilst scrupling one thing, they broke through another.

t Misn. Oholot, c. 18. sect. 7. u Maimon. Mishcab & Mosheb, c. 12. sect. 12. w Misn. Avoda Zara, c. 1. sect. 8. x Jarchi & Bartenora in ib. sect. 7. y Maimon. Kiddush Hachodesh, c. 2. sect. 7, 8. z Ib. c. 5. sect. 6, 7, 8. a Maimon. in Misn. Pesachim, c. 7. sect. 4. & Bartenora in ib. c. 5. sect. 4. b Hilchot Korban Pesacb. c. 1. sect. 1, 3. c T. Hieros. Pesacb. fol. 33. 1. T. Bab. Pesachim, fol. 70. 2. d Maimon. Korban Pesach. c. 10. sect. 12. Moses Kotsensis Mitzvot Tora, pr. neg. 349. e Misn. Pesachim, c. 6. sect. 5. f T. Bab. Menachot, fol. 3. 1. g Haggadah Shel Pesach. p. 4. Ed. Rittangel. h T. Bab. Sanhedrin, fol. 63. 1. Maimon. Hilch. Sanhedrin, c. 13. sect. 4.

Barnes' Notes on the Bible

See Matthew 27:1-2.

Hall of judgment - The praetorium - the same word that in Matthew 27:27, is translated “common hall.” See the notes on that place. It was the place where the Roman proctor, or governor, heard and decided cases brought before him. Jesus had been condemned by the Sanhedrin, and pronounced guilty of death Matthew 26:66; but they had not power to carry their sentence into execution John 18:31, and they therefore sought that he might be condemned and executed by Pilate.

Lest they should be defiled - They considered the touch of a Gentile to be a defilement, and on this occasion, at least, seemed to regard it as a pollution to enter the house of a Gentile. They took care, therefore, to guard themselves against what they considered ceremonial pollution, while they were wholly unconcerned at the enormous crime of putting the innocent Saviour to death, and imbruing their hands in their Messiah’s blood. Probably there is not anywhere to be found among men another such instance of petty regard to the mere ceremonies of the law and attempting to keep from pollution, at the same time that their hearts were filled with malice, and they were meditating the most enormous of all crimes. But it shows us how much more concerned men will be at the violation of the mere forms and ceremonies of religion than at real crime, and how they endeavor to keep their consciences at ease amid their deeds of wickedness by the observance of some of the outward ceremonies of religion by mere sanctimoniousness.

That they might eat the passover - See the notes at Matthew 26:2, Matthew 26:17. This defilement, produced by contact with a Gentile, they considered as equivalent to that of the contact of a dead body Leviticus 22:4-6; Numbers 5:2, and as disqualifying them to partake of the passover in a proper manner. The word translated “passover” means properly the paschal lamb which was slain and eaten on the observance of this feast. This rite Jesus had observed with his disciples the day before this. It has been supposed by many that he anticipated the usual time of observing it one day, and was crucified on the day on which the Jews observed it; but this opinion is improbable. The very day of keeping the ordinance was specified in the law of Moses, and it is not probable that the Saviour departed from the commandment. All the circumstances, also, lead us to suppose that he observed it at the usual time and manner, Matthew 26:17, Matthew 26:19. The only passage which has led to a contrary opinion is this in John; but here the word passover does not, of necessity, mean the paschal lamb. It probably refers to the Feast which followed the sacrifice of the lamb, and which continued seven days. Compare Numbers 28:16-17. The whole feast was called the Passover, and they were unwilling to defile themselves, even though the paschal lamb had been killed, because it would disqualify them for participating in the remainder of the ceremonies (Lightfoot).

Clarke's Notes on the Bible

Verse 28. The hall of judgment — εις το πραιτωριος, To the praetorium. This was the house where Pilate lodged; hence called in our margin, Pilate's house. The praetorium is so called from being the dwelling-place of the praetor, or chief of the province. It was also the place where he held his court, and tried causes.

St. John has omitted all that passed in the house of Caiaphas - the accusations brought against Christ-the false witnesses - the insults which he received in the house of the high priest-and the assembling of the grand council, or Sanhedrin. These he found amply detailed by the other three evangelists; and for this reason it appears that he omitted them. John's is properly a supplementary Gospel.

Lest they should be defiled — The Jews considered even the touch of a Gentile as a legal defilement; and therefore would not venture into the praetorium, for fear of contracting some impurity, which would have obliged them to separate themselves from all religious ordinances till the evening, Leviticus 15:10-11; Leviticus 15:19-20.

That they might eat the passover. — Some maintain that το πασχα here does not mean the paschal lamb, but the other sacrifices which were offered during the paschal solemnity-for this had been eaten the evening before; and that our Lord was crucified the day after the passover. Others have maintained that the paschal lamb is here meant; that this was the proper day for sacrificing it; that it was on the very hour in which it was offered that Christ expired on the cross; and that therefore our Lord did not eat the Paschal lamb this year, or that he ate it some hours before the common time. Bishop Pearce supposes that it was lawful for the Jews to eat the paschal lamb any time between the evening of Thursday and that of Friday. He conjectures too that this permission was necessary on account of the immense number of lambs which were to be killed for that purpose. When Cestius desired to know the number of the Jews, he asked the priests how he might accomplish his wish? They informed him that this might be known by the number of the lambs slain at the passover, as never less than ten partook of one lamb, though twenty might feast on it. On this mode of computation he found the lambs to be 256,500; εικοσι πεντε μυριαδας ηριθμησαν, προς δε ἑξακισχιλια και πεντακοσια. See Josephus, War, b. vi. c. 9. s. 3.

That Jesus ate a passover this last year of his life is sufficiently evident from Matthew 26:17-19; Mark 14:12-18; Luke 22:8-15; and that he ate this passover some hours before the ordinary time, and was himself slain at that hour in which the paschal lamb was ordered by the law to be sacrificed, is highly probable, if not absolutely certain. Matthew 26:20; Matthew 26:20, and at the conclusion of the chapter, where the subject, and the different opinions on it, are largely considered. Matthew 26:20- :