John 18:24

King James Version (KJV)

Now Annas had sent him bound unto Caiaphas the high priest.

Translations

John 18:24 - Amplified Bible

Then Annas sent Him bound to Caiaphas the high priest.

John 18:24 - American Standard Version

Annas therefore sent him bound unto Caiaphas the high priest.

John 18:24 - Bible in Basic English

Then Annas sent him chained to Caiaphas, the high priest.

John 18:24 - Darby Bible

Annas [then] had sent him bound to Caiaphas the high priest.

John 18:24 - English Standard Version

Annas then sent him bound to Caiaphas the high priest.

John 18:24 - King James Version

Now Annas had sent him bound unto Caiaphas the high priest.

John 18:24 - La Biblia de las Americas

Anás entonces le enviò atado a Caifás, el sumo sacerdote.

John 18:24 - The Message

Then Annas sent him, still tied up, to the Chief Priest Caiaphas.

John 18:24 - New American Standard Bible

So Annas sent Him bound to Caiaphas the high priest.

John 18:24 - Nueva Biblia Latinoamericana de Hoy

Anás entonces Lo enviò atado a Caifás, el sumo sacerdote.

John 18:24 - World English Bible

Annas sent him bound to Caiaphas, the high priest.

John 18:24 - Young's Living Translation

Annas then sent him bound to Caiaphas the chief priest.

John 18:24 - Additional Comments

According to Josephus, Caiaphas was appointed High-Priest of the Jews by the Roman procurator Valerius Gratus, the predecessor of Pontius Pilate, about A.D. 18, and removed from that office by the procurator Vitellius, shortly after he took charge of affairs in Palestine, A.D. 36. During this period the famous Annas, father-in-law of Caiaphas (John 18:13), who had been high-priest from A.D. 6 to 15, continued to exercise a controlling influence over Jewish affairs, as he did when his own sons held the position. This explains the rather puzzling expression of Luke 3:2, (under the high-priest Annas and Caiaphas; cf. Acts 4:6). Caiaphas was certainly the only official high-priest at the time Luke refers to, at the beginning of the public life of Christ; but Annas still had his former title and a good deal of his former authority. The role assigned him in the trial of Christ, in John 18, points to the same continued influence. In the measures taken by the Jewish authorities to do away with Jesus, Caiaphas certainly had the most discreditable part. After the raising of Lazarus, the priests and Pharisees held council to determine what was to be done in view of the manifest signs of the Prophet of Nazarus and what they were pleased to consider the danger resulting to the country. The words of Caiaphas, the high-priest of that year, are reported by John: "You know nothing. Neither do you consider that it is expedient to you that one man should die for the people, and that the whole nation perish not" (11:49-50). They show a disdain for others, and a determination to get rid of this man who was displeasing to him, without any consideration of the justice of his cause. But while we may see in the declaration of Caiaphas the manifestation of very unworthy sentiments, we are warned by John that it was prophetical. The high-priest expressed in a striking way the meaning of the sufferings of the Man-God (John 11:51-52), though he could not have realized the full import of those mysterious words. The death of Jesus being resolved upon, the most unscrupulous means were employed in order to bring it about, and Caiaphas is chiefly to blame. The meeting determined upon by the princes of the priests and the elders of the people, "that by subtilty they might apprehend Jesus", was held in the house of Caiaphas (Matthew 26:3-5). The hill south of Jerusalem where this house is said by tradition to have stood is called the "Hill of Evil Counsel". As high-priest, Caiaphas was the official head of the Sanhedrin, and consequently responsible for the travesty of a trial to which Christ was submitted by the Jewish authorities, before they handed Him over to Pilate and stirred up the people to demand his death.
After the death of Jesus, Caiaphas continued to persecute his followers. When Peter and John were brought before the Council after the cure of the lame man at the Beautiful Gate of the Temple (Acts 4:6 sqq.), Caiaphas was still high-priest, since he was removed A.D. 36 or 37. We can say with almost equal certainty that he was the high-priest before whom Stephen appeared (Acts 7:1), and that it is from him that Saul obtained letters authorizing him to bring the Christians of Damascus to Jerusalem (Acts 9:1-2). At a time when high-priests were made and unmade by officials of Rome, and when the principal quality required seems to have been subserviency, it is no credit to the character of Caiaphas to have enjoyed their favour so long. Josephus mentions his rule in connection with a series of acts of Vitellius which were agreeable to the Jews. We are not told what became of him after his deposition.

Comments are closed.