Yohanes 18:24

18:24 Then Annas sent him, still tied up, ¹  to Caiaphas the high priest. ² 

Yohanes 18:12

Jesus Before Annas

18:12 Then the squad of soldiers ³  with their commanding officer ⁴  and the officers of the Jewish leaders ⁵  arrested ⁶  Jesus and tied him up. ⁷ 

Yohanes 19:40

19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, ⁸  in strips of linen cloth ⁹  according to Jewish burial customs. ¹⁰ 

Yohanes 11:44

11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ¹¹  and a cloth wrapped around his face. ¹²  Jesus said to them, “Unwrap him ¹³  and let him go.”

[18:24]  ¹ tn Or “still bound.”

[18:24]  ² sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.

[18:12]  ³ tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).

[18:12]  ⁴ 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]  ⁵ 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]  ⁶ tn Or “seized.”

[18:12]  ⁷ tn Or “bound him.”

[19:40]  ⁸ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[19:40]  ⁹ tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.

[19:40]  ¹⁰ tn Grk “cloth as is the custom of the Jews to prepare for burial.”

[11:44]  ¹¹ sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.

[11:44]  ¹² tn Grk “and his face tied around with cloth.”

[11:44]  ¹³ tn Grk “Loose him.”