John 18:24
Now Annas had sent him bound unto Caiaphas the high priest.
Original Language Analysis
ἀπέστειλεν
had sent
G649
ἀπέστειλεν
had sent
Strong's:
G649
Word #:
1 of 9
set apart, i.e., (by implication) to send out (properly, on a mission) literally or figuratively
αὐτὸν
him
G846
αὐτὸν
him
Strong's:
G846
Word #:
2 of 9
the reflexive pronoun self, used (alone or in the comparative g1438) of the third person, and (with the proper personal pronoun) of the other persons
ὁ
G3588
ὁ
Strong's:
G3588
Word #:
3 of 9
the (sometimes to be supplied, at others omitted, in english idiom)
δεδεμένον
bound
G1210
δεδεμένον
bound
Strong's:
G1210
Word #:
5 of 9
to bind (in various applications, literally or figuratively)
πρὸς
unto
G4314
πρὸς
unto
Strong's:
G4314
Word #:
6 of 9
a preposition of direction; forward to, i.e., toward (with the genitive case, the side of, i.e., pertaining to; with the dative case, by the side of,
Historical Context
Caiaphas was Annas's son-in-law and served during Jesus's entire ministry. His famous prophetic statement that 'one man should die for the people' (John 11:49-52) reveals political pragmatism masquerading as religious wisdom. The Sanhedrin met either in his palace's courtyard or the temple's Chamber of Hewn Stone.
Questions for Reflection
- What does Jesus remaining bound throughout His trial teach about the nature of true spiritual freedom versus physical liberty?
- How does John's narrative structure (interweaving Jesus's courage with Peter's cowardice) challenge you to examine your own faithfulness under pressure?
- Why does worldly power always need to 'bind' truth—what does this reveal about the fragility of lies?
Related Resources
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Analysis & Commentary
Now Annas had sent him bound unto Caiaphas the high priest—John's ἀπέστειλεν δεδεμένον (apesteilen dedemenon, 'sent having been bound') indicates Jesus remained bound throughout this preliminary hearing. The transition from Annas to Caiaphas (the official high priest, AD 18-36) moves from informal interrogation to formal Sanhedrin trial.
This verse's placement interrupts Peter's denial narrative (vv. 15-18, 25-27), creating dramatic irony: while Jesus stands firm before religious authorities, His lead disciple collapses before servants. The bound Messiah displays freedom while the free disciple becomes enslaved to fear.