KJV: Then led they Jesus from Caiaphas unto the hall of judgment: and it was early; and they themselves went not into the judgment hall, lest they should be defiled; but that they might eat the passover.
YLT: They led, therefore, Jesus from Caiaphas to the praetorium, and it was early, and they themselves did not enter into the praetorium, that they might not be defiled, but that they might eat the passover;
Darby: They lead therefore Jesus from Caiaphas to the praetorium; and it was early morn. And they entered not into the praetorium, that they might not be defiled, but eat the passover.
ASV: They lead Jesus therefore from Caiaphas into the Praetorium: and it was early; and they themselves entered not into the Praetorium, that they might not be defiled, but might eat the passover.
| Ἄγουσιν | They are leading |
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Parse: Verb, Present Indicative Active, 3rd Person Plural Root: ἄγω Sense: to lead, take with one. |
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| τὸν | - |
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Parse: Article, Accusative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Ἰησοῦν | Jesus |
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Parse: Noun, Accusative Masculine Singular Root: Ἰησοῦς Sense: Joshua was the famous captain of the Israelites, Moses’ successor. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Καϊάφα | Caiaphas |
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Parse: Noun, Genitive Masculine Singular Root: Καϊάφας Sense: a high priest of the Jews appointed to that office by Valerius Gratus, governor of Judaea, after removal of Simon, son of Camith, A. |
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| εἰς | into |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| πραιτώριον | Praetorium |
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Parse: Noun, Accusative Neuter Singular Root: πραιτώριον Sense: “head-quarters” in a Roman camp, the tent of the commander-in-chief. |
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| ἦν | It was |
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Parse: Verb, Imperfect Indicative Active, 3rd Person Singular Root: εἰμί Sense: to be, to exist, to happen, to be present. |
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| δὲ | now |
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Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
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| πρωΐ | early |
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Parse: Adverb Root: πρωί̈ Sense: in the morning, early. |
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| εἰσῆλθον | entered |
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Parse: Verb, Aorist Indicative Active, 3rd Person Plural Root: εἰσέρχομαι Sense: to go out or come in: to enter. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| μιανθῶσιν | they should be defiled |
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Parse: Verb, Aorist Subjunctive Passive, 3rd Person Plural Root: μιαίνω Sense: to dye with another colour, to stain. |
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| φάγωσιν | might eat |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Plural Root: ἐσθίω Sense: to eat. |
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| πάσχα | Passover |
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Parse: Noun, Accusative Neuter Singular Root: πάσχα Sense: the paschal sacrifice (which was accustomed to be offered for the people’s deliverance of old from Egypt). |
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Greek Commentary for John 18:28
Dramatic historical present of αγω agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24, John 18:28) when Caiaphas presided, either the informal meeting at night (Mark 14:53, Mark 14:55-65; Matthew 26:57, Matthew 26:59-68; Luke 22:54, Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη hina mē and first aorist passive subjunctive of μιαινω miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12, Mark 14:14; Luke 22:11, Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]
Present tense, lead. [source]
A Latin word, proetorium, transcribed. Originally, the general's tent. In the Roman provinces it was the name for the official residence of the Roman governor, as here. Compare Acts 23:35. It came to be applied to any spacious villa or palace. So Juvenal: “To their crimes they are indebted for their gardens, palaces (proetoria ), etc.” (“Sat.,” i., 75). In Rome the term was applied to the proetorian guard, or imperial bodyguard. See on Philemon 1:13. Rev., palace. [source]
Used technically of the fourth watch, 3-6 a.m. See Mark 13:35. The Sanhedrim could not hold a legal meeting, especially in capital cases, before sunrise; and in such cases judicial proceedings must be conducted and terminated by day. A condemnation to death, at night, was technically illegal. In capital cases, sentence of condemnation could not be legally pronounced on the day of trial. If the night proceedings were merely preliminary to a formal trial, they would have no validity; if formal, they were, ipso facto, illegal. In either case was the law observed in reference to the second council. According to the Hebrew computation of time, it was held on the same day. [source]
Originally, to stain, as with color. So Homer: “Tinges ( μιήνῃ ) the white ivory with purple.” Not necessarily, therefore, in a bad sense, like μολύσω , to besmear or besmirch with filth (1 Corinthians 8:7; Revelation 3:4). In classical Greek, μιαίνω , the verb here used, is the standing word for profaning or unhallowing. So Sophocles:“Not even fearing this pollution ( μίασμα ) dire,Will I consent to burial. Well I know That man is powerless to pollute ( μιαίνειν ) the gods.”“Antigone,” 1042-1044. And Plato: “And if a homicide … without purification pollutes the agora, or the games, or the temples,” etc. (“Laws,” 868). See on 1 Peter 1:4. The defilement in the present case was apprehended from entering a house from which all leaven had not been removed. [source]
The purpose of this work forbids our entering upon the much-vexed question of the apparent inconsistency between John and the Synoptists as to the time of celebrating the Passover. [source]
Reverse Greek Commentary Search for John 18:28
There were two feasts rolled into one, the passover feast and the feast of unleavened bread. Either name was employed. Here the passover meal is meant, though in John 18:28 it is probable that the passover feast is referred to as the passover meal (the last supper) had already been observed. There is a famous controversy on the apparent disagreement between the Synoptic Gospels and the Fourth Gospel on the date of this last passover meal. My view is that the five passages in John (John 13:1., John 13:27; John 18:28; John 19:14, John 19:31) rightly interpreted agree with the Synoptic Gospels (Matthew 26:17, Matthew 26:20; Mark 14:12, Mark 14:17; Luke 22:7, Luke 22:14) that Jesus ate the passover meal at the regular time about 6 p.m. beginning of 15 Nisan. The passover lamb was slain on the afternoon of 14 Nisan and the meal eaten at sunset the beginning of 15 Nisan. According to this view Jesus ate the passover meal at the regular time and died on the cross the afternoon of 15 Nisan. See my Harmony of the Gospels for Students of the Life of Christ, pp.279-284. The question of the disciples here assumes that they are to observe the regular passover meal. Note the deliberative subjunctive (ετοιμασωμεν hetoimasōmen) after τελεις theleis with ινα hina For the asyndeton see Robertson, Grammar, p. 935. [source]
This is what really mattered. Matthew does not give the charges made by the Sanhedrin (Luke 23:2) nor the private interview with Pilate (John 18:28-32). He could not ignore the accusation that Jesus claimed to be King of the Jews. Else he could be himself accused to Caesar for disloyalty. Rivals and pretenders were common all over the empire. So here was one more. By his answer (thou sayest) Jesus confesses that he is. So Pilate has a problem on his hands. What sort of a king does this one claim to be? Thou (συ su) the King of the Jews? [source]
This is the only one of the charges made by the Sanhedrin to Pilate (Luke 23:2) that he notices. He does not believe this one to be true, but he has to pay attention to it or be liable to charges himself of passing over a man accused of rivalry and revolution against Caesar. John 18:28-32 gives the interview with Jesus that convinces Pilate that he is a harmless religious fanatic. See Matthew 26:11. [source]
An affirmation, though in John 18:34-37 there is a second and fuller interview between Pilate and Jesus. “Here, as in the trial before the Sanhedrin, this is the one question that Jesus answers. It is the only question on which his own testimony is important and necessary” (Gould). The Jews were out on the pavement or sidewalk outside the palace while Pilate came out to them from above on the balcony (John 18:28.) and had his interviews with Jesus on the inside, calling Jesus thither (John 18:33). [source]
This was Nisan 14 which began at sunset. Luke is a Gentile and this fact must be borne in mind. The lamb must be slain by the head of the family (Exodus 12:6). The controversy about the day when Christ ate the last passover meal has already been discussed (Matthew 26:17; Mark 14:12). The Synoptics clearly present this as a fact. Jesus was then crucified on Friday at the passover or Thursday (our time) at the regular hour 6 p.m. (beginning of Friday). The five passages in John (John 13:1.; John 13:27; John 18:28; John 19:14; John 19:31) rightly interpreted teach the same thing as shown in my Harmony of the Gospels for Students of the Life of Christ (pp.279-284). [source]
Mark 14:13 has only “two” while Matthew 26:17 makes the disciples take the initiative. The word passover in this context is used either of the meal, the feast day, the whole period (including the unleavened bread). “Eat the passover” can refer to the meal as here or to the whole period of celebration (John 18:28). [source]
In the N.T. Luke alone uses this old adjective αιτιος aitios (Luke 23:4, Luke 23:14, Luke 23:22; Acts 19:40) except Hebrews 5:9. It means one who is the author, the cause of or responsible for anything. Luke does not give the explanation of this sudden decision of Pilate that Jesus is innocent. Evidently he held a careful examination before he delivered his judgment on the case. That conversation is given in John 18:33-38. Pilate took Jesus inside the palace from the upper gallery (John 18:33) and then came out and rendered his decision to the Sanhedrin (John 18:38) who would not go into the palace of Pilate (John 18:28). [source]
Dramatic historical present of αγω agō plural “they” for the Sanhedrists (Luke 23:1). John gives no details of the trial before the Sanhedrin (only the fact, John 18:24, John 18:28) when Caiaphas presided, either the informal meeting at night (Mark 14:53, Mark 14:55-65; Matthew 26:57, Matthew 26:59-68; Luke 22:54, Luke 22:63-65) or the formal ratification meeting after dawn (Mark 15:1; Matthew 27:1; Luke 22:66-71), but he gives much new material of the trial before Pilate (John 18:28-38). Into the palace For the history and meaning of this interesting Latin word, praetorium, see note on Matthew 27:27; note on Acts 23:35; and note on Philemon 1:13. Here it is probably the magnificent palace in Jerusalem built by Herod the Great for himself and occupied by the Roman Procurator (governor) when in the city. There was also one in Caesarea (Acts 23:35). Herod‘s palace in Jerusalem was on the Hill of Zion in the western part of the upper city. There is something to be said for the Castle of Antonia, north of the temple area, as the location of Pilate‘s residence in Jerusalem. Early Technically the fourth watch (3 a.m. to 6 a.m.). There were two violations of Jewish legal procedure (holding the trial for a capital case at night, passing condemnation on the same day of the trial). Besides, the Sanhedrin no longer had the power of death. A Roman court could meet any time after sunrise. John (John 19:14) says it was “about the sixth hour” when Pilate condemned Jesus. That they might not be defiled Purpose clause with ινα μη hina mē and first aorist passive subjunctive of μιαινω miainō to stain, to defile. For Jewish scruples about entering the house of a Gentile see Acts 10:28; Acts 11:3. But might eat the passover Second aorist active subjunctive of the defective verb εστιω esthiō to eat. This phrase may mean to eat the passover meal as in Matthew 27:17 (Mark 14:12, Mark 14:14; Luke 22:11, Luke 22:15), but it does not have to mean that. In 2 Chronicles 30:22 we read: “And they did eat the festival seven days” when the paschal festival is meant, not the paschal lamb or the paschal supper. There are eight other examples of πασχα pascha in John‘s Gospel and in all of them the feast is meant, not the supper. If we follow John‘s use of the word, it is the feast here, not the meal of John 13:2 which was the regular passover meal. This interpretation keeps John in harmony with the Synoptics. [source]
Back into the palace where Pilate was before. Called First aorist active indicative of πωνεω phōneō Jesus was already inside the court (John 18:28). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so (Luke 23:2). Art thou the King of the Jews? This was the vital problem and each of the Gospels has the question (Mark 15:2; Matthew 27:1; Luke 23:3; John 18:33), though Luke alone (Luke 23:2) gives the specific accusation. Thou Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said (John 1:49) and as the ecstatic crowd hailed him on the Triumphal Entry (John 12:13), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (John 6:15) and as the Pharisees expected the Messiah to be. [source]
Christ claims to be king to Pilate, but of a peculiar kingdom. For “world” For the word see John 18:3 where it means the temple police or guards (literally, under-rowers). In the lxx always (Prov 14:35; Isaiah 32:5; Dan 3:46) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Matthew 26:56). Would fight Imperfect middle of αγωνιζομαι agōnizomai common verb (only here in John, but see 1 Corinthians 9:25) from αγων agōn (contest) with αν an a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus. That I should not be delivered Negative final clause with ινα μη hina mē and first aorist passive subjunctive of παραδιδωμι paradidōmi (see John 18:28, John 18:36). Jesus expects Pilate to surrender to the Jews. But now In contrast to the condition already stated as in John 8:40; John 9:41; John 15:22, John 15:24. [source]
Genitive of time, ορτρος orthros meaning daybreak, old word, not in John, though in Luke 24:1; Acts 5:21. John uses πρωι prōi (John 18:28; John 20:1; John 21:4). He came again into the temple If the paragraph is genuine, the time is the next day after the eighth and last day of the feast. If not genuine, there is no way of telling the time of this apparently true incident. And all the people came unto him Imperfect middle of ερχομαι erchomai picturing the enthusiasm of the whole Imperfect active of διδασκω didaskō He took his seat So the picture. [source]
There were originally ten thousand of these picked soldiers, concentrated in Rome by Tiberius. They had double pay and special privileges and became so powerful that emperors had to court their favour. Paul had contact with one after another of these soldiers. It is a Latin word, but the meaning is not certain, for in the other New Testament examples (Matthew 27:27; Mark 15:16; John 18:28, John 18:33; John 19:9; Acts 23:35) it means the palace of the provincial governor either in Jerusalem or Caesarea. In Rome “palace” would have to be the emperor‘s palace, a possible meaning for Paul a provincial writing to provincials (Kennedy). Some take it to mean the camp or barracks of the praetorian guard. The Greek, “in the whole praetorium,” allows this meaning, though there is no clear example of it. Mommsen and Ramsay argue for the judicial authorities (praefecti praetorio) with the assessors of the imperial court. At any rate Paul, chained to a soldier, had access to the soldiers and the officials. [source]
Only here in Pastorals. See also John 18:28(note); Hebrews 12:15; Judges 1:8. Only in John 18:28in a ceremonial sense. Elsewhere of moral pollution. [source]
Rend. “the many”: the majority of the church. For the verb see on John 18:28. [source]
The verb means properly to besmear or besmirch, and is never used in a good sense, as μιαίνειν (John 18:28; Judges 1:8), which in classical Greek is sometimes applied to staining with color. See on 1 Peter 1:4. [source]