KJV: Now Annas had sent him bound unto Caiaphas the high priest.
YLT: Annas then sent him bound to Caiaphas the chief priest.
Darby: Annas then had sent him bound to Caiaphas the high priest.
ASV: Annas therefore sent him bound unto Caiaphas the high priest.
| Ἀπέστειλεν | Sent |
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Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἀποστέλλω Sense: to order (one) to go to a place appointed. |
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| ὁ | - |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἅννας | Annas |
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Parse: Noun, Nominative Masculine Singular Root: Ἅννας Sense: high priest of the Jews, elevated to the priesthood by Quirinius the governor of Syria c. |
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| δεδεμένον | bound |
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Parse: Verb, Perfect Participle Middle or Passive, Accusative Masculine Singular Root: δέω Sense: to bind tie, fasten. |
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| Καϊάφαν | Caiaphas |
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Parse: Noun, Accusative 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. |
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| ἀρχιερέα | high priest |
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Parse: Noun, Accusative Masculine Singular Root: ἀρχιερεύς Sense: chief priest, high priest. |
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Greek Commentary for John 18:24
First aorist active of αποστελλω apostellō not past perfect (had sent). The preliminary examination by Annas was over. Bound Perfect passive participle of δεω deō to bind. Jesus was bound on his arrest (John 18:12) and apparently unbound during the preliminary examination by Annas. [source]
The best texts insert οὖν , therefore. The rendering of the aorist by the pluperfect here is inadmissible, and is a device to bring this examination of Jesus into harmony with that described in Matthew 26:56-68, and to escape the apparent inconsistency between the mention of the high-priest (Caiaphas) as conducting this examination and the statement of John 18:13, which implies that this was merely a preliminary examination before Annas. Render, Annas therefore sent him. [source]
Probably He had been unbound during His examination. [source]
Reverse Greek Commentary Search for John 18:24
What they had done was all a form and a farce. Pilate had the power of death, but they had greatly enjoyed the condemnation and the buffeting of Jesus now in their power bound as a condemned criminal. He was no longer the master of assemblies in the temple, able to make the Sanhedrin cower before him. He had been bound in the garden and was bound before Annas (John 18:12, John 18:24), but may have been unbound before Caiaphas. [source]
So text of Westcott and Hort (Vulgate consilium facientes), though they give ετοιμασαντες hetoimasantes in the margin. The late and rare word συμβουλιον sumboulion is like the Latin consilium. If ετοιμασαντες hetoimasantes is the correct text, the idea would be rather to prepare a concerted plan of action (Gould). But their action was illegal on the night before and they felt the need of this ratification after dawn which is described in Luke 22:66-71, who does not give the illegal night trial.Bound Jesus (δησαντες τον Ιησουν dēsantes ton Iēsoun). He was bound on his arrest (John 18:12) when brought before Annas who sent him on bound to Caiaphas (John 18:24) and now he is bound again as he is sent to Pilate (Mark 15:1; Matthew 27:2). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin. [source]
He was bound on his arrest (John 18:12) when brought before Annas who sent him on bound to Caiaphas (John 18:24) and now he is bound again as he is sent to Pilate (Mark 15:1; Matthew 27:2). It is implied that he was unbound while before Annas and then before Caiaphas and the Sanhedrin. [source]
Dramatic historical present of αγω agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24, Matthew 26:59-6877) when Caiaphas presided, either the informal meeting at night (Mark 14:53, Mark 14:55-65; Matthew 26:57, 1714189518_8; Luke 22:54, Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη hina mē and first aorist passive subjunctive of μιαινω miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12, Mark 14:14; Luke 22:11, Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]