John 18:24

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John 18:24 in Multiple Translations

Berean Standard Bible BSB

Then Annas sent Him, still bound, to Caiaphas the high priest.

King James Version KJV

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

American Standard Version ASV

Annas therefore sent him bound unto Caiaphas the high priest.

Bible in Basic English BBE

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

Free Bible Version FBV

Annas sent him, his hands still tied, to Caiaphas the high priest.

Geneva Bible 1599 GNV

Nowe Annas had sent him bound vnto Caiaphas the hie Priest)

Young's Literal Translation YLT

Annas then sent him bound to Caiaphas the chief priest.

World English Bible WEB

Annas sent him bound to Caiaphas, the high priest.

Noah Webster Bible WBS

(Now Annas had sent him bound to Caiaphas the high priest.)

Douay-Rheims 1899 DRV

And Annas sent him bound to Caiphas the high priest.

Translation for Translators T4T

Then after Jesus’ hands were tied {after they tied Jesus hands} again, Annas sent him to Caiaphas, the high priest.

Plain English Version PEV

Then Annas sent him to Cayafas, the big boss of the Jewish ceremonies. Jesus still had his hands tied up.

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Berean Amplified Bible — John 18:24

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

John 18:24 Interlinear (Deep Study)

BIB

GRK απεστειλεν αυτον ο αννας δεδεμενον προς καιαφαν τον αρχιερεα

απεστειλεν apostellō G649 to send Verb-AAI-3S

αυτον autos G846 it/s/he Pron-ASM

ο ho G3588 the/this/who Art-NSM

αννας Annas G452 Annas Noun-NSM

δεδεμενον deō G1210 to bind Verb-RPP-ASM

προς pros G4314 to/with Prep

καιαφαν Kaiaphas G2533 [wife of Ciaphas] Noun-ASM

τον ho G3588 the/this/who Art-ASM

αρχιερεα archiereus G749 high-priest Noun-ASM

Greek Word Study

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Greek Word Reference — John 18:24

απεστειλεν apostellō G649 "to send" Verb-AAI-3S

To send means to set apart or dispatch someone or something on a mission, as seen in Matthew 10:40 and Mark 12:2. This term is used to describe the act of giving someone a task or commission to fulfill.

Definition: ἀπο-στέλλω, [in LXX very freq., almost always for שׁלח ;] prop., to send away, to dispatch on service; __1. to send with a commission, or on service; __(a) of persons: Christ, Mat.10:40; the apostles, 10:16; servants, Mrk.12:2; angels, 13:27; __(b) of things: ὄνος, Mat.21:3; τὸ δρέπανον, Mrk.4:29; τ. λόγον, Act.10:36; τ. ἐπαγγελίαν (i.e. the promised Holy Spirit), Luk.24:49, Rec.; before εἰς, Mat.20:2, Luk.11:49, Jhn.3:17; ὀπίσω, Luk.19:14; ἔμπροσθεν, Jhn.3:28; πρὸ προσώπου, Mat.11:10; πρός, Mat.21:34; with ref. to sender or place of departure: ἀπό, Luk.1:26 (Rec. ὑπό); παρά, Jhn.1:6; ἐκ, ib. 1:19; ὑπό, Act.10:17 (Rec. ἀπό); before inf., Mrk.3:14, al.; ἵνα, Mrk.12:2, al.; εἰς (of purpose), Heb.1:14; without direct obj.: before πρός, Jhn.5:33; λέγων, Jhn.11:3; ἀποστείλας, with indic., Mat.2:16, Act.7:14, Rev.1:1. __2. to send away, dismiss: Luk.4:18, Mrk.5:10 8:26 12:3 (cf. ἐξ-, συν-αποστέλλω). SYN.: πέμπω, the general term. ἀ. "suggests official or authoritative sending" (see Thayer, see word πέμπω; Westc., Jo., 298; Epp. Jo., 125; Cremer, 529; MM, see word). (AS)

Usage: Occurs in 129 NT verses. KJV: put in, send (away, forth, out), set (at liberty) See also: 1 Corinthians 1:17; Luke 7:20; 1 Peter 1:12.

αυτον autos G846 "it/s/he" Pron-ASM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αννας Annas G452 "Annas" Noun-NSM

Annas was a high priest in Israel, mentioned in Luke 3:2 and John 18:13-24. He played a significant role in Jesus' trial. Annas was also the father-in-law of Caiaphas, another high priest.

Definition: Ἄννας, -α (FlJ, Ἄνανος, -ου), ὁ (Heb. חָנַן), Annas, the high priest: Luk.3:2, Jhn.18:13-24, Act.4:6.† (AS)

Usage: Occurs in 4 NT verses. KJV: Annas See also: Acts 4:6; John 18:24; Luke 3:2.

δεδεμενον deō G1210 "to bind" Verb-RPP-ASM

To bind means to tie or fasten something, like an animal in Matthew 21:2 or a dead body in John 19:40. It can also mean to restrain someone with chains, as in Revelation 9:14.

Definition: δέω (I), [in LXX chiefly for אסר ;] to tie, bind, fasten; __(1) with accusative of thing(s), before εἰς δεσμάς, Mat.13:30; of an ass, Mat.21:2, Mrk.11:2, 4 Luk.19:30. __(2) with accusative of person(s), of swathing a dead body, ὀθονίοις, Jhn.19:40; δεδομένος τ. πόδας . . . κειρίαις (Bl., §34, 6; Kühner 3, iii, 125), Jhn.11:44; of binding with chains, ἀγγέλους, Rev.9:14; a demoniac, πέδαις κ. ἁλύσεσι, Mrk.5:3, 4; captives, Mat.12:29 14:3 22:13 27:2, Mrk.3:27 6:17 15:1, 7, Jhn.18:12, 24, Act.9:2, 14, 21, 21:11, 13 22:5, 29 24:27, Col.4:3, Rev.20:2; ἁλύσεσι, Act.12:6 21:33. Metaphorical, ὁ λόγος τ. Θεοῦ, 2Ti.2:9; of Satan binding by disease (MM, see word), Luk.13:16; of constraint or obligation, Act.20:22; of the marriage bond, 1Co.7:39; id. with dative of person(s), ἀνδρί, Rom.7:2; γυναικί, 1Co.7:27; in Rabbinic lang. (Dalman, Words, 213f.), to forbid, declare forbidden, Mat.16:19 18:18 (cf. κατα-, περι-, συν-, ὐπο-δέω; Cremer, 82).† (AS)

Usage: Occurs in 41 NT verses. KJV: bind, be in bonds, knit, tie, wind See also: 1 Corinthians 7:27; Luke 13:16; Revelation 9:14.

προς pros G4314 "to/with" Prep

A preposition showing direction or relationship, like towards or with something, as seen in Mark 5:11 and John 18:16. This means indicating movement or direction. It's about showing proximity or connection.

Definition: πρός, prep. with genitive, dative, accusative __I. I. C. genitive, of motion from a place, from the side of, hence metaphorically, in the interests of, Act.27:34 (cf. Page, in l.). __II. II. C. dative, of local proximity, hard by, near, at: Mrk.5:11, Luk.19:37, Jhn.18:16 20:11, 12 Rev.1:13. __III. C. accusative, of motion or direction towards a place or object, to, towards. __1. Of place, __(a) after verbs of motion or of speaking and other words with the idea of direction: ἔρχομαι, ἀναβαίνω, πορεύομαι, λέγω, ἐπιστολή, etc., Mat.3:14, Mrk.6:51, Luk.11:5, Jhn.2:3, Act.9:2, al. mult.; metaphorically, of mental direction, hostile or otherwise, Luk.23:12, Jhn.6:52, 2Co.7:4, Eph.6:12, Col.3:13, al.; of the issue or end, Luk.14:32, Jhn.11:4, al.; of purpose, Mat.26:12, Rom.3:26, 1Co.6:5, al.; πρὸς τό, with inf., denoting purpose (cf. M, Pr., 218, 220; Lft., Notes, 131), Mat.5:28, Mrk.13:22, Eph.6:11, 1Th.2:9, al.; __(b) of close proximity, at, by, with: Mat.3:10, Mrk.11:4, Luk.4:11, Act.3:2, al.; after εἶναι, Mat.13:56, Mrk.6:3, Jhn.1:1, al. __2. 2. Of time, __(a) towards (Plat., Xen., LXX: Gen.8:11, al.): Luk.24:29; __(b) for: πρὸς καιρόν, Luk.8:13, 1Co.7:5; πρὸς ὥραν, Jhn.5:35, al.; πρὸς ὀλίγον, Jas.4:14. __3. Of relation __(a) toward, with: Rom.5:1, 2Co.1:12, Col.4:5, 1Th.4:12, al.; __(b) with regard to: Mat.19:8, Mrk.12:12, Rom.8:31, al.; __(with) pertaining to, to: Mat.27:4, Jhn.21:22, Rom.15:17, Heb.2:17 5:1; __(d) according to: Luk.12:47, 2Co.5:10, Gal.2:14, Eph.3:4 4:14; __(e) in comparison with: Rom.8:18. __IV. In composition: towards (προσέρχομαι), to (προσάγω), against (προσκόπτω), besides (προσδαπανάω) . (AS)

Usage: Occurs in 655 NT verses. KJV: about, according to , against, among, at, because of, before, between, (where-)by, for, X at thy house, in, for intent, nigh unto, of, which pertain to, that, to (the end that), X together, to (you) -ward, unto, with(-in) See also: 1 Corinthians 2:1; Acts 2:47; 1 Peter 2:4.

καιαφαν Kaiaphas G2533 "[wife of Ciaphas]" Noun-ASM

Caiaphas was a high priest in Israel, mentioned in Matthew 26 and John 11, who played a role in Jesus' trial. He was an important figure in the Jewish community. His name appears in the New Testament.

Definition: Καιάφας (T, Καϊ-), -α ὁ, Caiaphas (on the name, see Exp. Times, x, 185): Mat.26:3, 57, Luk.3:2, Jhn.11:4 18:13-14, 24 18:28 Act.4:6.† Καΐφας, for Καιάφας, which see: Luk.3:2 (L) (AS)

Usage: Occurs in 9 NT verses. KJV: Caiaphas See also: Acts 4:6; John 18:24; Matthew 26:57.

τον ho G3588 "the/this/who" Art-ASM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

αρχιερεα archiereus G749 "high-priest" Noun-ASM

The high-priest was a top Jewish leader, and Jesus is also called the high-priest in Hebrews 2:17 and 3:1. This term refers to the main priest in the Jewish temple. In the Bible, it is used in Mark 2:26 and 14:47.

Definition: ἀρχιερεύς, -έως, ὁ, [in LXX for כּ'' הָרֹאשׁ,כּ'' הַגָּדוֹל ,כּהֵן ;] __1. high-priest: Mrk.2:26 14:47, al.; of Christ: Heb.2:17 3:1, al. __2. In pl., chief priests, including ex-high-priests and members of high-priestly families: Mat.2:4, Mrk.8:31, al. (Cremer, 294; DCG, i, 297f.; MM, see word). (AS)

Usage: Occurs in 119 NT verses. KJV: chief (high) priest, chief of the priests See also: Acts 4:6; Luke 3:2; Hebrews 2:17.

Study Notes — John 18:24

Show Verse Quote Highlights

Context
Cross References
John 18:24 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on John 18:24
Jamieson-Fausset-Brown on John 18:24
Matthew Poole's Commentary on John 18:24
Trapp's Commentary on John 18:24
Ellicott's Commentary on John 18:24
Adam Clarke's Commentary on John 18:24
Cambridge Bible on John 18:24
Barnes' Notes on John 18:24
Whedon's Commentary on John 18:24
Sermons on John 18:24

Context — Jesus before the High Priest

22When Jesus had said this, one of the officers standing nearby slapped Him in the face and said, “Is this how You answer the high priest?” 23Jesus replied, “If I said something wrong, testify as to what was wrong. But if I spoke correctly, why did you strike Me?”

24Then Annas sent Him, still bound, to Caiaphas the high priest.

25Simon Peter was still standing and warming himself. So they asked him, “Aren’t you also one of His disciples?” He denied it and said, “I am not.” 26One of the high priest’s servants, a relative of the man whose ear Peter had cut off, asked, “Didn’t I see you with Him in the garden?”

Cross References

	Reference	Text (BSB)
1	John 18:13	They brought Him first to Annas, who was the father-in-law of Caiaphas, the high priest that year.
2	Matthew 26:57	Those who had arrested Jesus led Him away to the house of Caiaphas the high priest, where the scribes and elders had gathered.

John 18:24 Summary

This verse tells us that Annas sent Jesus, who was still bound, to Caiaphas the high priest. This was a significant step in the process of Jesus' trial, as Caiaphas had the authority to officially charge Jesus with a crime. Jesus' willingness to be sent by Annas shows His humility and trust in God's plan, as seen in Isaiah 53:7. By submitting to the authorities, Jesus was fulfilling the prophecy that He would be 'led like a lamb to the slaughter', and this ultimately led to His crucifixion, as seen in John 19:16-22.

Frequently Asked Questions

Why did Annas send Jesus to Caiaphas the high priest?

Annas sent Jesus to Caiaphas because, as the high priest, Caiaphas had the authority to officially charge Jesus with a crime, as seen in John 18:24, and this was a step towards fulfilling the plan to crucify Jesus, as prophesied in Isaiah 53:10.

What is the significance of Jesus being sent 'still bound'?

Jesus being sent 'still bound' emphasizes His humility and willingness to submit to the authorities, as seen in John 18:24, and is a fulfillment of Isaiah 53:7, which says He was 'led like a lamb to the slaughter'

What role did Annas play in the events leading up to Jesus' crucifixion?

Annas, as the former high priest and father-in-law of Caiaphas, played a significant role in the events leading up to Jesus' crucifixion, as he was the one who initially interrogated Jesus, as seen in John 18:19-24, before sending Him to Caiaphas

How does this verse relate to the larger story of Jesus' arrest and trial?

This verse is a pivotal part of the story of Jesus' arrest and trial, as it marks the transition from the informal interrogation by Annas to the formal trial by Caiaphas, as seen in John 18:24, and ultimately leads to Jesus' appearance before Pontius Pilate, as seen in John 18:28-40

Reflection Questions

What can we learn from Jesus' example of humility and submission to authority in this verse?
How does Jesus' willingness to be 'sent' by Annas reflect His trust in God's sovereignty?
In what ways can we apply the principle of humility and submission to our own lives, as seen in Jesus' example?
What does this verse reveal about the character of Annas and his role in the events leading up to Jesus' crucifixion?
How can we use this verse to reflect on the importance of trusting in God's plan, even in difficult circumstances?

Gill's Exposition on John 18:24

Now Annas had sent him bound,.... As he found him, when the captain, band, and officers brought him to him; who having pleased himself with so agreeable a sight, and had asked him some few questions,

Jamieson-Fausset-Brown on John 18:24

Now Annas had sent him bound unto Caiaphas the high priest. No JFB commentary on these verses.

Matthew Poole's Commentary on John 18:24

These words are only to let us know, that these things were not done before Annas, but before Caiaphas the high priest, to whom (as to his proper judge) Annas had sent him bound, as he was at first brought to him.

Trapp's Commentary on John 18:24

24 Now Annas had sent him bound unto Caiaphas the high priest. Ver. 24. Bound to Caiaphas the high priest] Who should have done our Saviour better justice than to have suffered him, bound and uncondemned, to be injuriously beaten before his face. But the times were then lawless and licentious for the sins of the people. Tales sunt principum mores, quales subditorum humores, ut malo nodo non desit malus cuneus.

Ellicott's Commentary on John 18:24

(24) Now Annas had sent him bound. . . .—Better, Annas therefore sent Him bound. . . . The reading is uncertain; some MSS. read “Therefore;” some read “Now;” some omit the word altogether. On the whole, the evidence is in favour of “therefore.” The tense is an aorist, and cannot properly have a pluperfect force. The rendering of the Authorised version is based upon the opinion that Jesus had before been sent to Caiaphas, and that all which followed from John 18:13 (see margin there) had taken place after the close of the investigation before Annas. This view is certainly more probable than that the words “high priest” should be used of Annas and Caiaphas indiscriminately (comp. Note on John 18:15), but both do violence to the ordinary meaning of language, and, if the interpretation which is adopted in these Notes is correct, neither is necessary. Jesus was still “bound;” as He had been from John 18:12.

Adam Clarke's Commentary on John 18:24

Verse 24. Now Annas had sent him, c.] It has been observed before that the proper place of this verse is immediately after the 13th and, if it be allowed to stand here, it should be read in a parenthesis, and considered as a recapitulation of what had been before done.

Cambridge Bible on John 18:24

24. Now Annas had sent him bound] The received text, following important authorities, has no conjunction. The Sinaitic MS. and some minor authorities insert ‘now’ or ‘but’ (äÝ). But an overwhelming amount of evidence, including the Vatican MS., gives S. John’s favourite particle, therefore (ïὖ ?í). Moreover the verb is aorist, not pluperfect. Annas therefore sent Him. It is not necessary to enquire whether the aorist may not virtually be pluperfect in meaning. Even if ‘now’ were genuine and the remark were an after-thought which ought to have preceded John 18:19, the aorist might still be rendered literally, as in Matthew 26:48 (‘gave them,’ not ‘had given them a sign’). Comp. Matthew 14:3-4.But ‘therefore’ shews that the remark is not an after-thought. Because the results of the preliminary investigation before Annas were such (there was a primâ facie case, but nothing conclusive), ‘Annas therefore sent Him’ for formal trial to Caiaphas, who had apparently been present (see on John 18:19) during the previous interrogation and had taken part in it.bound] He had been bound by the Roman soldiers and Jewish officials when He was arrested (John 18:12). This was to prevent escape or rescue. During the examination he would be set free as possibly innocent. After the examination He was bound again as presumably guilty, or as before to prevent escape.

Barnes' Notes on John 18:24

Compare John 18:13 with Matthew 26:57.

Whedon's Commentary on John 18:24

24. Annas had sent him—The pluperfect had sent, and the parentheses enclosing this verse, are supplied by our translators, to indicate that Jesus was sent by Annas immediately at the close of the 14th verse.

Sermons on John 18:24

	Sermon	Description
	Homily 8 on Ephesians by St. John Chrysostom	John Chrysostom preaches about the power and blessings of enduring tribulations and being bound for Christ's sake, drawing insights from the experiences of Paul, the three Children
	False Witnesses and the Death of Christ by Erlo Stegen	In this sermon, the speaker begins by confessing their past sins and their desire to not hide or allow sin to rise up again. They then share two personal stories as examples of wit
	(Following the Footsteps of Christ) the Jewish Trial by Willie Mullan	In this sermon, the speaker discusses the events leading up to Jesus' crucifixion and the trial that took place. He references Mark 14:63, where the high priest and council sought
	A Clean Slate by Shane Idleman	This sermon delves into the story of Jesus facing the Sanhedrin, highlighting the significance of surrendering to God and the consequences of denying Him. It emphasizes the importa
	Matthew 26 by John Nelson Darby	John Nelson Darby reflects on Matthew 26, emphasizing the profound significance of Jesus' final moments before His crucifixion. He highlights the simplicity with which Jesus forete