Yohanes 18:12-14

Jesus Before Annas

18:12 Then the squad of soldiers ¹  with their commanding officer ²  and the officers of the Jewish leaders ³  arrested ⁴  Jesus and tied him up. ⁵  18:13 They ⁶  brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. ⁷  18:14 (Now it was Caiaphas who had advised ⁸  the Jewish leaders ⁹  that it was to their advantage that one man die for the people.) ¹⁰ 

Yohanes 18:18-23

18:18 (Now the slaves ¹¹  and the guards ¹²  were standing around a charcoal fire they had made, warming themselves because it was cold. ¹³  Peter also was standing with them, warming himself.) ¹⁴ 

Jesus Questioned by Annas

18:19 While this was happening, ¹⁵  the high priest questioned Jesus about his disciples and about his teaching. ¹⁶  18:20 Jesus replied, ¹⁷  “I have spoken publicly to the world. I always taught in the synagogues ¹⁸  and in the temple courts, ¹⁹  where all the Jewish people ²⁰  assemble together. I ²¹  have said nothing in secret. 18:21 Why do you ask me? Ask those who heard what I said. ²²  They ²³  know what I said.” 18:22 When Jesus ²⁴  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ²⁵  “Is that the way you answer the high priest?” 18:23 Jesus replied, ²⁶  “If I have said something wrong, ²⁷  confirm ²⁸  what is wrong. ²⁹  But if I spoke correctly, why strike me?”

[18:12]  ¹ tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).

[18:12]  ² tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.

[18:12]  ³ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, who were named as “chief priests and Pharisees” in John 18:3.

[18:12]  ⁴ tn Or “seized.”

[18:12]  ⁵ tn Or “bound him.”

[18:13]  ⁶ tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[18:13]  ⁷ sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from a.d. 6 to a.d. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office (Num 25:13). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as “Mr. Ambassador” or ex-presidents as “Mr. President.” Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of “pretrial hearing” before being sent on to the entire Sanhedrin.

[18:14]  ⁸ tn Or “counseled.”

[18:14]  ⁹ tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.

[18:14]  ¹⁰ sn This is a parenthetical note by the author.

[18:18]  ¹¹ tn See the note on the word “slaves” in 4:51.

[18:18]  ¹² tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.

[18:18]  ¹³ tn Grk “because it was cold, and they were warming themselves.”

[18:18]  ¹⁴ sn This is a parenthetical note by the author.

[18:19]  ¹⁵ tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.

[18:19]  ¹⁶ sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.

[18:20]  ¹⁷ tn Grk “Jesus answered him.”

[18:20]  ¹⁸ sn See the note on synagogue in 6:59.

[18:20]  ¹⁹ tn Grk “in the temple.”

[18:20]  ²⁰ tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.

[18:20]  ²¹ tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[18:21]  ²² tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.

[18:21]  ²³ tn Grk “Look, these know what I said.”

[18:22]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ²⁵ tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[18:23]  ²⁶ tn Grk “Jesus answered him.”

[18:23]  ²⁷ tn Or “something incorrect.”

[18:23]  ²⁸ tn Grk “testify.”

[18:23]  ²⁹ tn Or “incorrect.”