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By now it was early morning, and to avoid ceremonial uncleanness they did not enter the palace, because they wanted to be able to eat the Passover. <a href="/nlt/john/18.htm">New Living Translation</a> Jesus’ trial before Caiaphas ended in the early hours of the morning. Then he was taken to the headquarters of the Roman governor. His accusers didn’t go inside because it would defile them, and they wouldn’t be allowed to celebrate the Passover. <a href="/esv/john/18.htm">English Standard Version</a> Then they led Jesus from the house of Caiaphas to the governor’s headquarters. It was early morning. They themselves did not enter the governor’s headquarters, so that they would not be defiled, but could eat the Passover. <a href="/bsb/john/18.htm">Berean Standard Bible</a> Then they led Jesus away from Caiaphas into the Praetorium. By now it was early morning, and the Jews did not enter the Praetorium, to avoid being defiled and unable to eat the Passover. <a href="/blb/john/18.htm">Berean Literal Bible</a> Then they are leading Jesus from Caiaphas into the Praetorium. Now it was early, and they did not enter into the Praetorium, so that they should not be defiled, but might eat the Passover. <a href="/kjv/john/18.htm">King James Bible</a> 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. <a href="/nkjv/john/18.htm">New King James Version</a> Then they led Jesus from Caiaphas to the Praetorium, and it was early morning. But they themselves did not go into the Praetorium, lest they should be defiled, but that they might eat the Passover. <a href="/nasb_/john/18.htm">New American Standard Bible</a> Then they brought Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter the Praetorium, so that they would not be defiled, but might eat the Passover. <a href="/nasb/john/18.htm">NASB 1995</a> Then they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. <a href="/nasb77/john/18.htm">NASB 1977 </a> They led Jesus therefore from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium in order that they might not be defiled, but might eat the Passover. <a href="/lsb/john/18.htm">Legacy Standard Bible </a> Then they led Jesus from Caiaphas into the Praetorium, and it was early; and they themselves did not enter into the Praetorium so that they would not be defiled, but might eat the Passover. <a href="/amp/john/18.htm">Amplified Bible</a> Then the Jews led Jesus from Caiaphas to the Praetorium (governor’s palace). Now it was early and the Jews did not enter the Praetorium so that they would not be [ceremonially] unclean, but might [be able to] eat [and participate in the Feast of Unleavened Bread which began after] the Passover [supper]. <a href="/csb/john/18.htm">Christian Standard Bible</a> Then they led Jesus from Caiaphas to the governor’s headquarters. It was early morning. They did not enter the headquarters themselves; otherwise they would be defiled and unable to eat the Passover. <a href="/hcsb/john/18.htm">Holman Christian Standard Bible</a> Then they took Jesus from Caiaphas to the governor&#8217s headquarters. It was early morning. They did not enter the headquarters themselves; otherwise they would be defiled and unable to eat the Passover. <a href="/asv/john/18.htm">American Standard Version</a> They lead Jesus therefore from Caiaphas into the Pr锟絫orium: and it was early; and they themselves entered not into the Pr锟絫orium, that they might not be defiled, but might eat the passover. <a href="/cev/john/18.htm">Contemporary English Version</a> It was early in the morning when Jesus was taken from Caiaphas to the building where the Roman governor stayed. But the crowd waited outside. Any of them who had gone inside would have become unclean and would not be allowed to eat the Passover meal. <a href="/erv/john/18.htm">English Revised Version</a> They lead Jesus therefore from Caiaphas into the palace: and it was early; and they themselves entered not into the palace, that they might not be defiled, but might eat the passover. <a href="/gwt/john/18.htm">GOD'S WORD® Translation</a> Early in the morning, Jesus was taken from Caiaphas' house to the governor's palace. The Jews wouldn't go into the palace. They didn't want to become unclean, since they wanted to eat the Passover. <a href="/gnt/john/18.htm">Good News Translation</a> Early in the morning Jesus was taken from Caiaphas' house to the governor's palace. The Jewish authorities did not go inside the palace, for they wanted to keep themselves ritually clean, in order to be able to eat the Passover meal. <a href="/isv/john/18.htm">International Standard Version</a> Then Jesus was led from Caiaphas to the governor's headquarters early in the morning. The Jews did not go into the headquarters, to avoid becoming unclean and unable to eat the Passover meal. <a href="/msb/john/18.htm">Majority Standard Bible</a> Then they led Jesus away from Caiaphas into the Praetorium. By now it was early morning, and the Jews did not enter the Praetorium, to avoid being defiled and unable to eat the Passover. <a href="/net/john/18.htm">NET Bible</a> Then they brought Jesus from Caiaphas to the Roman governor's residence. (Now it was very early morning.) They did not go into the governor's residence so they would not be ceremonially defiled, but could eat the Passover meal. <a href="/nheb/john/18.htm">New Heart English Bible</a> They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves did not enter into the Praetorium, that they might not be defiled, but might eat the Passover. <a href="/wbt/john/18.htm">Webster's Bible Translation</a> Then they led Jesus from Caiaphas to 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. <a href="/wey/john/18.htm">Weymouth New Testament</a> So they brought Jesus from Caiaphas's house to the Praetorium. It was the early morning, and they would not enter the Praetorium themselves for fear of defilement, and in order that they might be able to eat the Passover. <a href="/web/john/18.htm">World English Bible</a> They led Jesus therefore from Caiaphas into the Praetorium. It was early, and they themselves didn’t enter into the Praetorium, that they might not be defiled, but might eat the Passover. <div class="vheading2">Literal Translations</div><a href="/lsv/john/18.htm">Literal Standard Version</a> They led, therefore, Jesus from Caiaphas into 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; <a href="/blb/john/18.htm">Berean Literal Bible</a> Then they are leading Jesus from Caiaphas into the Praetorium. Now it was early, and they did not enter into the Praetorium, so that they should not be defiled, but might eat the Passover. <a href="/ylt/john/18.htm">Young's Literal Translation</a> 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; <a href="/slt/john/18.htm">Smith's Literal Translation</a> Then led they Jesus from Caiaphas to the pretorium: and it was early morning; and they came not into the pretorium, lest they should be defiled; but that they might eat the pascha.<div class="vheading2">Catholic Translations</div><a href="/drb/john/18.htm">Douay-Rheims Bible</a> Then they led Jesus from Caiphas to the governor's hall. And it was morning; and they went not into the hall, that they might not be defiled, but that they might eat the pasch. <a href="/cpdv/john/18.htm">Catholic Public Domain Version</a> Then they led Jesus from Caiaphas into the praetorium. Now it was morning, and so they did not enter into the praetorium, so that they would not be defiled, but might eat the Passover. <a href="/nabre/john/18.htm">New American Bible</a> Then they brought Jesus from Caiaphas to the praetorium. It was morning. And they themselves did not enter the praetorium, in order not to be defiled so that they could eat the Passover. <a href="/nrsvce/john/18.htm">New Revised Standard Version</a> Then they took Jesus from Caiaphas to Pilate’s headquarters. It was early in the morning. They themselves did not enter the headquarters, so as to avoid ritual defilement and to be able to eat the Passover.<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/john/18.htm">Lamsa Bible</a> Then they brought Jesus from Caiaphas to the praetorium; and it was morning; and they did not enter into the praetorium, so that they may not be defiled before they ate the passover. <a href="/aramaic-plain-english/john/18.htm">Aramaic Bible in Plain English</a> They brought Yeshua from the presence of Qaypha to the Praetorium, and it was dawn, and they did not enter the Praetorium, lest they would be defiled, until they had eaten the Passover.<div class="vheading2">NT Translations</div><a href="/anderson/john/18.htm">Anderson New Testament</a> Then they led Jesus from Caiaphas to the governor's palace. It was the morning hour. And, in order that they might not be denied, but that they might eat the passover, they did not go into the governor's palace. <a href="/godbey/john/18.htm">Godbey New Testament</a> Then they lead Jesus from Caiaphas to the judgment hall: and it was morning. And they did not come into the judgment hall, in order that they might not be polluted, but that they might eat the passover. <a href="/haweis/john/18.htm">Haweis New Testament</a> Then led they Jesus from Caiaphas to the pr锟絫orium: and it was early: and they themselves went not into the pr锟絫orium, that they should not be defiled; but that they might eat the passover. <a href="/mace/john/18.htm">Mace New Testament</a> Then they led Jesus early in the morning from Caiaphas, to the Pretorium: but the Jews themselves did not enter into the Pretorium, lest they should be defiled: and so not be in a condition to eat the passover. <a href="/wey/john/18.htm">Weymouth New Testament</a> So they brought Jesus from Caiaphas's house to the Praetorium. It was the early morning, and they would not enter the Praetorium themselves for fear of defilement, and in order that they might be able to eat the Passover. <a href="/worrell/john/18.htm">Worrell New Testament</a> They led 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. <a href="/worsley/john/18.htm">Worsley New Testament</a> Then they led Jesus from Caiaphas to the pretorium: (now it was morning) and they themselves went not in to the court, least they should be defiled, and so might not eat of the passover. <a href="/parallel/john/18-28.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="audio" id="audio"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/ixy2bchmXZ0?start=6467" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/john/18.htm">Jesus Before Pilate</a> 27Peter denied it once more, and immediately a rooster crowed. 28<a href="/greek/3767.htm" title="3767: oun (Conj) -- Therefore, then. Apparently a primary word; certainly, or accordingly.">Then</a> <a href="/greek/71.htm" title="71: Agousin (V-PIA-3P) -- A primary verb; properly, to lead; by implication, to bring, drive, go, pass, or induce.">they led</a> <a href="/greek/3588.htm" title="3588: ton (Art-AMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/2424.htm" title="2424: Iēsoun (N-AMS) -- Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.">Jesus</a> <a href="/greek/575.htm" title="575: apo (Prep) -- From, away from. A primary particle; off, i.e. Away, in various senses.">away from</a> <a href="/greek/3588.htm" title="3588: tou (Art-GMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/2533.htm" title="2533: Kaiapha (N-GMS) -- Caiaphas, Jewish high priest. Of Chaldee origin; the dell; Caiaphas, an Israelite.">Caiaphas</a> <a href="/greek/1519.htm" title="1519: eis (Prep) -- A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases.">into</a> <a href="/greek/3588.htm" title="3588: to (Art-ANS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/4232.htm" title="4232: praitōrion (N-ANS) -- Of Latin origin; the praetorium or governor's courtroom.">Praetorium.</a> <a href="/greek/1161.htm" title="1161: de (Conj) -- A primary particle; but, and, etc.">By now</a> <a href="/greek/1510.htm" title="1510: ēn (V-IIA-3S) -- I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.">it was</a> <a href="/greek/4404.htm" title="4404: prōi (Adv) -- Early in the morning, at dawn. Adverb from pro; at dawn; by implication, the day-break watch.">early morning,</a> <a href="/greek/2532.htm" title="2532: kai (Conj) -- And, even, also, namely. ">and</a> <a href="/greek/846.htm" title="846: autoi (PPro-NM3P) -- He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.">the Jews</a> <a href="/greek/3756.htm" title="3756: ouk (Adv) -- No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.">did not</a> <a href="/greek/1525.htm" title="1525: eisēlthon (V-AIA-3P) -- To go in, come in, enter. From eis and erchomai; to enter.">enter</a> <a href="/greek/1519.htm" title="1519: eis (Prep) -- A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases."></a> <a href="/greek/3588.htm" title="3588: to (Art-ANS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/4232.htm" title="4232: praitōrion (N-ANS) -- Of Latin origin; the praetorium or governor's courtroom.">Praetorium,</a> <a href="/greek/2443.htm" title="2443: hina (Conj) -- In order that, so that. Probably from the same as the former part of heautou; in order that.">to</a> <a href="/greek/3361.htm" title="3361: mē (Adv) -- Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.">avoid</a> <a href="/greek/3392.htm" title="3392: mianthōsin (V-ASP-3P) -- To stain, pollute, defile, corrupt. Perhaps a primary verb; to sully or taint, i.e. Contaminate.">being defiled</a> <a href="/greek/235.htm" title="235: alla (Conj) -- But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.">and unable</a> <a href="/greek/5315.htm" title="5315: phagōsin (V-ASA-3P) -- A primary verb; to eat.">to eat</a> <a href="/greek/3588.htm" title="3588: to (Art-ANS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/3957.htm" title="3957: pascha (N-ANS) -- The feast of Passover, the Passover lamb. Of Chaldee origin; the Passover.">Passover.</a> 29So Pilate went out to them and asked, “What accusation are you bringing against this man?”…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/matthew/27-1.htm">Matthew 27:1-2</a> When morning came, all the chief priests and elders of the people conspired against Jesus to put Him to death. / They bound Him, led Him away, and handed Him over to Pilate the governor. <a href="/mark/15-1.htm">Mark 15:1</a> Early in the morning, the chief priests, elders, scribes, and the whole Sanhedrin devised a plan. They bound Jesus, led Him away, and handed Him over to Pilate. <a href="/luke/23-1.htm">Luke 23:1</a> Then the whole council rose and led Jesus away to Pilate. <a href="/john/19-14.htm">John 19:14-16</a> It was the day of Preparation for the Passover, about the sixth hour. And Pilate said to the Jews, “Here is your King!” / At this, they shouted, “Away with Him! Away with Him! Crucify Him!” “Shall I crucify your King?” Pilate asked. “We have no king but Caesar,” replied the chief priests. / Then Pilate handed Jesus over to be crucified, and the soldiers took Him away. <a href="/acts/3-13.htm">Acts 3:13</a> The God of Abraham, Isaac, and Jacob, the God of our fathers, has glorified His servant Jesus. You handed Him over and rejected Him before Pilate, even though he had decided to release Him. <a href="/matthew/26-57.htm">Matthew 26:57</a> Those who had arrested Jesus led Him away to the house of Caiaphas the high priest, where the scribes and elders had gathered. <a href="/mark/14-53.htm">Mark 14:53</a> They led Jesus away to the high priest, and all the chief priests, elders, and scribes assembled. <a href="/luke/22-66.htm">Luke 22:66</a> At daybreak the council of the elders of the people, both the chief priests and scribes, met together. They led Jesus into their Sanhedrin and said, <a href="/john/11-47.htm">John 11:47-53</a> Then the chief priests and Pharisees convened the Sanhedrin and said, “What are we to do? This man is performing many signs. / If we let Him go on like this, everyone will believe in Him, and then the Romans will come and take away both our place and our nation.” / But one of them, named Caiaphas, who was high priest that year, said to them, “You know nothing at all! ... <a href="/john/19-28.htm">John 19:28-30</a> After this, knowing that everything had now been accomplished, and to fulfill the Scripture, Jesus said, “I am thirsty.” / A jar of sour wine was sitting there. So they soaked a sponge in the wine, put it on a stalk of hyssop, and lifted it to His mouth. / When Jesus had received the sour wine, He said, “It is finished.” And bowing His head, He yielded up His spirit. <a href="/acts/4-27.htm">Acts 4:27-28</a> In fact, this is the very city where Herod and Pontius Pilate conspired with the Gentiles and the people of Israel against Your holy servant Jesus, whom You anointed. / They carried out what Your hand and will had decided beforehand would happen. <a href="/matthew/26-3.htm">Matthew 26:3-5</a> At that time the chief priests and elders of the people assembled in the courtyard of the high priest, whose name was Caiaphas, / and they conspired to arrest Jesus covertly and kill Him. / “But not during the feast,” they said, “or there may be a riot among the people.” <a href="/mark/14-1.htm">Mark 14:1-2</a> Now the Passover and the Feast of Unleavened Bread were two days away, and the chief priests and scribes were looking for a covert way to arrest Jesus and kill Him. / “But not during the feast,” they said, “or there may be a riot among the people.” <a href="/luke/22-2.htm">Luke 22:2</a> and the chief priests and scribes were looking for a way to put Jesus to death, for they feared the people. <a href="/john/7-32.htm">John 7:32</a> When the Pharisees heard the crowd whispering these things about Jesus, they and the chief priests sent officers to arrest Him.</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>Then led they Jesus from Caiaphas to 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.led.<a href="/matthew/27-1.htm">Matthew 27:1,2</a> When the morning was come, all the chief priests and elders of the people took counsel against Jesus to put him to death: … <a href="/mark/15-1.htm">Mark 15:1</a> And straightway in the morning the chief priests held a consultation with the elders and scribes and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate.<a href="/luke/23-1.htm">Luke 23:1</a> And the whole multitude of them arose, and led him unto Pilate.unto.<a href="/john/18-33.htm">John 18:33</a> Then Pilate entered into the judgment hall again, and called Jesus, and said unto him, Art thou the King of the Jews?<a href="/john/19-9.htm">John 19:9</a> And went again into the judgment hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer.<a href="/matthew/27-27.htm">Matthew 27:27</a> Then the soldiers of the governor took Jesus into the common hall, and gathered unto him the whole band of soldiers.hall of judgment.<a href="/proverbs/1-16.htm">Proverbs 1:16</a> For their feet run to evil, and make haste to shed blood.<a href="/proverbs/4-16.htm">Proverbs 4:16</a> For they sleep not, except they have done mischief; and their sleep is taken away, unless they cause some to fall.<a href="/micah/2-1.htm">Micah 2:1</a> Woe to them that devise iniquity, and work evil upon their beds! when the morning is light, they practise it, because it is in the power of their hand.and they.<a href="/psalms/35-16.htm">Psalm 35:16</a> With hypocritical mockers in feasts, they gnashed upon me with their teeth.<a href="/isaiah/1-10.htm">Isaiah 1:10-15</a> Hear the word of the LORD, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah… <a href="/jeremiah/7-8.htm">Jeremiah 7:8-11</a> Behold, ye trust in lying words, that cannot profit… eat.<a href="/john/18-39.htm">John 18:39</a> But ye have a custom, that I should release unto you one at the passover: will ye therefore that I release unto you the King of the Jews?<a href="/john/19-14.htm">John 19:14</a> And it was the preparation of the passover, and about the sixth hour: and he saith unto the Jews, Behold your King!<a href="/deuteronomy/16-2.htm">Deuteronomy 16:2</a> Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there.<div class="vheading">Jump to Previous</div><a href="/john/16-12.htm">Able</a> <a href="/zephaniah/1-9.htm">Avoid</a> <a href="/john/18-24.htm">Caiaphas</a> <a href="/john/18-24.htm">Ca'iaphas</a> <a href="/john/11-55.htm">Ceremonial</a> <a href="/mark/7-5.htm">Defiled</a> <a href="/micah/2-10.htm">Defilement</a> <a href="/john/10-40.htm">Early</a> <a href="/john/6-58.htm">Eat</a> <a href="/john/10-9.htm">Enter</a> <a href="/john/18-15.htm">Entered</a> <a href="/john/14-27.htm">Fear</a> <a href="/john/2-9.htm">Governor</a> <a href="/john/18-15.htm">Hall</a> <a href="/john/18-15.htm">House</a> <a href="/john/18-23.htm">Jesus</a> <a href="/john/18-20.htm">Jews</a> <a href="/john/16-11.htm">Judgment</a> <a href="/acts/23-35.htm">Judgment-Hall</a> <a href="/john/18-25.htm">Led</a> <a href="/john/8-2.htm">Morning</a> <a href="/john/18-9.htm">Order</a> <a href="/john/18-15.htm">Palace</a> <a href="/john/13-1.htm">Passover</a> <a href="/mark/15-16.htm">Praetorium</a> <a href="/john/18-12.htm">Roman</a> <a href="/john/18-18.htm">Themselves</a> <a href="/matthew/23-27.htm">Uncleanness</a><div class="vheading2">Jump to Next</div><a href="/john/21-6.htm">Able</a> <a href="/acts/15-29.htm">Avoid</a> <a href="/acts/4-6.htm">Caiaphas</a> <a href="/acts/4-6.htm">Ca'iaphas</a> <a href="/hebrews/6-2.htm">Ceremonial</a> <a href="/acts/21-28.htm">Defiled</a> <a href="/2_corinthians/7-1.htm">Defilement</a> <a href="/john/20-1.htm">Early</a> <a href="/john/21-5.htm">Eat</a> <a href="/john/20-5.htm">Enter</a> <a href="/john/18-33.htm">Entered</a> <a href="/john/19-8.htm">Fear</a> <a href="/acts/7-10.htm">Governor</a> <a href="/john/18-33.htm">Hall</a> <a href="/john/19-27.htm">House</a> <a href="/john/18-32.htm">Jesus</a> <a href="/john/18-31.htm">Jews</a> <a href="/john/18-33.htm">Judgment</a> <a href="/john/18-33.htm">Judgment-Hall</a> <a href="/john/19-16.htm">Led</a> <a href="/john/19-14.htm">Morning</a> <a href="/john/19-31.htm">Order</a> <a href="/john/18-33.htm">Palace</a> <a href="/john/18-39.htm">Passover</a> <a href="/john/18-33.htm">Praetorium</a> <a href="/john/19-20.htm">Roman</a> <a href="/john/19-24.htm">Themselves</a> <a href="/romans/1-24.htm">Uncleanness</a><div class="vheading2">John 18</div>1. <a href="/john/18-1.htm">Judas betrays Jesus.</a> 6. <a href="/john/18-6.htm">The officers fall to the ground.</a> 10. <a href="/john/18-10.htm">Peter cuts off Malchus' ear.</a> 12. <a href="/john/18-12.htm">Jesus is taken, and led unto Annas and Caiaphas.</a> 15. <a href="/john/18-15.htm">Peter's denial.</a> 19. <a href="/john/18-19.htm">Jesus examined before Caiaphas.</a> 25. <a href="/john/18-25.htm">Peter's second and third denial.</a> 28. <a href="/john/18-28.htm">Jesus arraigned before Pilate.</a> 36. <a href="/john/18-36.htm">His kingdom.</a> 40. <a href="/john/18-40.htm">The Jews prefer Barabbas.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; 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This phrase marks the transition from the Jewish religious trial to the Roman civil trial. Caiaphas, the high priest, had already condemned Jesus, but the Jewish leaders lacked the authority to execute Him, necessitating Roman involvement. The Praetorium was the official residence of the Roman governor, Pontius Pilate, in Jerusalem. This location underscores the political tension between Roman authority and Jewish leadership. The movement from Caiaphas to the Praetorium signifies the shift from religious to political judgment, fulfilling Jesus' prophecy about being handed over to the Gentiles (<a href="/matthew/20-19.htm">Matthew 20:19</a>).By now it was early morning, The timing indicates the urgency and determination of the Jewish leaders to have Jesus executed before the Passover festivities. The early morning hours suggest a hasty and possibly irregular legal process, as trials were not typically conducted at this time. This timing also aligns with the Jewish day beginning at sunset, emphasizing the rapid sequence of events following Jesus' arrest.and the Jews did not enter the Praetorium, The Jewish leaders avoided entering the Praetorium to maintain ceremonial purity. Entering a Gentile's residence could render them unclean according to Jewish law, particularly during the Passover. This highlights the irony of their concern for ritual purity while plotting the death of an innocent man. Their actions reflect a legalistic adherence to the law, contrasting with the moral and spiritual corruption in their hearts.to avoid being defiled and unable to eat the Passover. The Passover was a significant Jewish festival commemorating the Israelites' deliverance from Egypt. Being defiled would prevent participation in the Passover meal, a central religious observance. This concern for ritual purity underscores the leaders' hypocrisy, as they prioritize ceremonial law over justice and mercy. The Passover context also foreshadows Jesus as the ultimate Passover Lamb, whose sacrifice would bring true deliverance from sin (<a href="/1_corinthians/5-7.htm">1 Corinthians 5:7</a>).<div class="vheading2">Persons / Places / Events</div>1. <a href="/topical/j/jesus.htm">Jesus</a> The central figure of the New Testament, the Son of God, who is being led to the Praetorium for trial. 2. <a href="/topical/c/caiaphas.htm">Caiaphas</a> The high priest who played a significant role in the trial and condemnation of Jesus. 3. <a href="/topical/t/the_praetorium.htm">The Praetorium</a> The Roman governor's headquarters in Jerusalem, where Jesus was taken for trial before Pontius Pilate. 4. <a href="/topical/t/the_jewish_leaders.htm">The Jewish Leaders</a> Those who led Jesus to the Praetorium, concerned with ceremonial purity. 5. <a href="/topical/t/the_passover.htm">The Passover</a> A significant Jewish festival commemorating the Israelites' deliverance from Egypt, highlighting the leaders' concern for ritual purity.<div class="vheading2">Teaching Points</div><a href="/topical/h/hypocrisy_of_religious_leaders.htm">Hypocrisy of Religious Leaders</a> The Jewish leaders were more concerned with ceremonial purity than with justice and truth. This serves as a warning against prioritizing religious rituals over genuine faith and righteousness. <a href="/topical/i/irony_of_the_passover.htm">Irony of the Passover</a> The leaders' actions during the Passover highlight the irony of rejecting Jesus, the ultimate Passover Lamb, who came to deliver them from sin. <a href="/topical/j/jesus'_willingness_to_suffer.htm">Jesus' Willingness to Suffer</a> Jesus' submission to being led to the Praetorium demonstrates His willingness to fulfill God's redemptive plan, encouraging believers to trust in God's purposes even in suffering. <a href="/topical/c/cultural_and_religious_tensions.htm">Cultural and Religious Tensions</a> The passage illustrates the tension between Jewish customs and Roman authority, reminding Christians to navigate cultural and religious differences with wisdom and integrity. <a href="/topical/p/purity_and_defilement.htm">Purity and Defilement</a> The leaders' concern for defilement contrasts with the purity Jesus offers, prompting believers to seek spiritual purity through Christ rather than mere external observance.<div class="vheading2">Lists and Questions</div><a href="/top10/lessons_from_john_18.htm">Top 10 Lessons from John 18</a> <a href="/q/what_happened_at_jesus'_crucifixion.htm">What events define the crucifixion in Journey to the Cross?</a> <a href="/q/key_events_in_journey_to_the_cross_39.htm">What key events occur in Journey to the Cross, Part 39?</a> <a href="/q/why_do_gospel_accounts_conflict_with_roman_law.htm">Why do the Gospel accounts of Jesus’ trial and crucifixion conflict with known Roman legal and execution procedures?</a> <a href="/q/why_omit_key_figures_in_jesus'_story.htm">Why do Christian sources fail to mention key historical figures who should have interacted with Jesus?</a><a name="commentary" id="commentary"></a><div class="vheading2"><a href="/commentaries/ellicott/john/18.htm">Ellicott's Commentary for English Readers</a></div>(28) On the accusation before Pilate (<a href="/context/john/18-28.htm" title="Then led they Jesus from Caiaphas to 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.">John 18:28-38</a>), comp. Notes on the parallels in <a href="/context/matthew/27-11.htm" title="And Jesus stood before the governor: and the governor asked him, saying, Are you the King of the Jews? And Jesus said to him, You say.">Matthew 27:11-14</a>; <a href="/context/mark/15-2.htm" title="And Pilate asked him, Are you the King of the Jews? And he answering said to them, You say it.">Mark 15:2-5</a>; <a href="/context/luke/23-2.htm" title="And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Caesar, saying that he himself is Christ a King.">Luke 23:2-5</a>.The hall of judgment.--Literally, the Pr?torium. Comp. Note on <a href="/matthew/27-27.htm" title="Then the soldiers of the governor took Jesus into the common hall, and gathered to him the whole band of soldiers.">Matthew 27:27</a>. It is interesting to observe the various renderings which our translators have given for this one word. Here, "hall of judgment," or "Pilate's house," and "judgment-hall;" <a href="/john/18-33.htm" title="Then Pilate entered into the judgment hall again, and called Jesus, and said to him, Are you the King of the Jews?">John 18:33</a>, "hall of judgment" without the marginal alternative; <a href="/john/19-9.htm" title="And went again into the judgment hall, and said to Jesus, From where are you? But Jesus gave him no answer.">John 19:9</a>, "judgment-hall;" in <a href="/matthew/27-27.htm" title="Then the soldiers of the governor took Jesus into the common hall, and gathered to him the whole band of soldiers.">Matthew 27:27</a>, "common-hall," or "governor's house;" in <a href="/mark/15-16.htm" title="And the soldiers led him away into the hall, called Praetorium; and they call together the whole band.">Mark 15:16</a>, "praetorium" (the original word Anglicised); in <a href="/acts/23-35.htm" title="I will hear you, said he, when your accusers are also come. And he commanded him to be kept in Herod's judgment hall.">Acts 23:35</a>, "judgment-hall;" in <a href="/philippians/1-13.htm" title="So that my bonds in Christ are manifest in all the palace, and in all other places;">Philippians 1:13</a>, "palace," this being perhaps the only passage where "palace" does not give the right meaning. (Comp. Note there.) . . . <div class="vheading2"><a href="/commentaries/pulpit/john/18.htm">Pulpit Commentary</a></div>Verse 28 - <a href="/john/19-16.htm">John 19:16</a>. -(3) The Roman trial, presupposing the decision of the Sanhedrin. Verses 28-32. - (a) [Without the Praetorium.] Pilate extorts the malign intention of the Jews, and dares them to disobey Roman law. Verse 28. - Then they lead Jesus from the house of Caiaphas to the Praetorium - to the imperial palace of the Roman governor. The word is used primarily for the general's tent in the Roman camps, and for the legal residence of the chief of a province. Now, the ordinary residence of the Roman governors was at Caesarea, but at the time of the great feasts they were in the habit of going up to Jerusalem, and at a later time than this (Josephus, 'Bell. Jud.,' 2:14. 8; 15:5) the governors utilized for this purpose the former palace of Herod, a gorgeous residence in the upper city. It is, however, more probable that Pilate occupied the palace of the Castle of Antonia, overlooking the northwest corner of the temple area, and having means of direct communication with it. Edersheim inclines to the palace of Herod. From the high-priestly palace to the castle they led Jesus. And it was early. [In <a href="/matthew/14-25.htm">Matthew 14:25</a> and <a href="/mark/13-35.htm">Mark 13:35</a> πρωῖ´ is equivalent to the fourth watch of the night, between three and six o'clock. The breadth of the phrase would cover the period of the hurried council (see <a href="/matthew/27.htm">Matthew 27</a>; <a href="/mark/15.htm">Mark 15</a>.) and the session of Pilate. The Roman judgments were often conducted in early morning (Seneca, 'De Ira,' 2:7) - prima luce.] The council having in their indecent haste conveyed Jesus to the Praetorium, while (and) they themselves went not into the Praetorium, lest they should be defiled (μιαίνω, the solemn word for "profane" in Plato, Sophocles, and the LXX.). This defilement by entrance into the house of a Gentile was not an enactment of the Law, but was a purely rabbinic observance (Delitzsch, 'Talmudische Studien,' 14. (1874); 'Zeitschrift fur die gesammte Luth. Theol.'). We find it operative in <a href="/acts/10-28.htm">Acts 10:28</a>, and thus a hint given not merely of the author's knowledge of the inner life of Judaism, but of his quiet recognition of the stupendous spectacle of malicious ritualism, and of unscrupulous antagonism to the Holiest One, busying itself about attention to the letter of that which was only a rabbinic legislation. But might eat the Passover. Here in this passage we come once more face to face with the persistent puzzle occasioned by the divergent intimations of John and the synoptists as to the day of our Lord's death. In <a href="/matthew/26-17.htm">Matthew 26:17</a> and <a href="/mark/14-12.htm">Mark 14:12-14</a> this very phrase is used for the preparation of that Paschal supper which our Lord celebrated with his disciples (see Introduction, pp. 93, etc.). So that we have at any rate a discordant verbal usage, however the problem be solved. The day is breaking, which constitutes, according to John (prima facie), the 14th of Nisan, in the evening of which and commencement of the 15th the Passover would be killed. According to the synoptists, that Passover meal was already over, and the first great day of the feast had commenced - the day of convocation, with sabbatic functions and duties. The statements are apparently in hopeless variance. Many emphasize, exaggerate, and declare insoluble the contradiction, repudiating either the authority of John or that of the synoptists. Meyer and Lucke give their verdict with John, the eye-witness, as against the synoptic tradition. Strauss and Keim, who also hold the invincible discrepancy, lift the synoptic account to a comparatively high state of historic validity, and thereby discredit the authenticity of the Fourth Gospel. We have two methods of reconciling the difficulty: (1) An endeavor to show that the synoptic narrative itself is inconsistent with the idea that the night of the Passion was the night of the general Passover. (a) That the entire proceeding of the trial was inconsistent with the feast-day; . . . <a href="/commentaries/john/18-28.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>Then οὖν (oun) Conjunction <a href="/greek/strongs_3767.htm">Strong's 3767: </a> Therefore, then. Apparently a primary word; certainly, or accordingly. they led Ἄγουσιν (Agousin) Verb - Present Indicative Active - 3rd Person Plural <a href="/greek/strongs_71.htm">Strong's 71: </a> A primary verb; properly, to lead; by implication, to bring, drive, go, pass, or induce. Jesus Ἰησοῦν (Iēsoun) Noun - Accusative Masculine Singular <a href="/greek/strongs_2424.htm">Strong's 2424: </a> Of Hebrew origin; Jesus, the name of our Lord and two other Israelites. away from ἀπὸ (apo) Preposition <a href="/greek/strongs_575.htm">Strong's 575: </a> From, away from. A primary particle; 'off, ' i.e. Away, in various senses. Caiaphas Καϊάφα (Kaiapha) Noun - Genitive Masculine Singular <a href="/greek/strongs_2533.htm">Strong's 2533: </a> Caiaphas, Jewish high priest. Of Chaldee origin; the dell; Caiaphas, an Israelite. into εἰς (eis) Preposition <a href="/greek/strongs_1519.htm">Strong's 1519: </a> A primary preposition; to or into, of place, time, or purpose; also in adverbial phrases. the τὸ (to) Article - Accusative Neuter Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. Praetorium. πραιτώριον (praitōrion) Noun - Accusative Neuter Singular <a href="/greek/strongs_4232.htm">Strong's 4232: </a> Of Latin origin; the praetorium or governor's courtroom. By now δὲ (de) Conjunction <a href="/greek/strongs_1161.htm">Strong's 1161: </a> A primary particle; but, and, etc. it was ἦν (ēn) Verb - Imperfect Indicative Active - 3rd Person Singular <a href="/greek/strongs_1510.htm">Strong's 1510: </a> I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist. early morning, πρωΐ (prōi) Adverb <a href="/greek/strongs_4404.htm">Strong's 4404: </a> Early in the morning, at dawn. Adverb from pro; at dawn; by implication, the day-break watch. and καὶ (kai) Conjunction <a href="/greek/strongs_2532.htm">Strong's 2532: </a> And, even, also, namely. [the Jews] αὐτοὶ (autoi) Personal / Possessive Pronoun - Nominative Masculine 3rd Person Plural <a href="/greek/strongs_846.htm">Strong's 846: </a> He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. {did} not οὐκ (ouk) Adverb <a href="/greek/strongs_3756.htm">Strong's 3756: </a> No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not. enter εἰσῆλθον (eisēlthon) Verb - Aorist Indicative Active - 3rd Person Plural <a href="/greek/strongs_1525.htm">Strong's 1525: </a> To go in, come in, enter. From eis and erchomai; to enter. the τὸ (to) Article - Accusative Neuter Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. Praetorium πραιτώριον (praitōrion) Noun - Accusative Neuter Singular <a href="/greek/strongs_4232.htm">Strong's 4232: </a> Of Latin origin; the praetorium or governor's courtroom. to ἵνα (hina) Conjunction <a href="/greek/strongs_2443.htm">Strong's 2443: </a> In order that, so that. Probably from the same as the former part of heautou; in order that. avoid μὴ (mē) Adverb <a href="/greek/strongs_3361.htm">Strong's 3361: </a> Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether. being defiled μιανθῶσιν (mianthōsin) Verb - Aorist Subjunctive Passive - 3rd Person Plural <a href="/greek/strongs_3392.htm">Strong's 3392: </a> To stain, pollute, defile, corrupt. Perhaps a primary verb; to sully or taint, i.e. Contaminate. [and unable] ἀλλὰ (alla) Conjunction <a href="/greek/strongs_235.htm">Strong's 235: </a> But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise. to eat φάγωσιν (phagōsin) Verb - Aorist Subjunctive Active - 3rd Person Plural <a href="/greek/strongs_5315.htm">Strong's 5315: </a> A primary verb; to eat. the τὸ (to) Article - Accusative Neuter Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. Passover. πάσχα (pascha) Noun - Accusative Neuter Singular <a href="/greek/strongs_3957.htm">Strong's 3957: </a> The feast of Passover, the Passover lamb. Of Chaldee origin; the Passover. <div class="vheading">Links</div><a href="/niv/john/18-28.htm">John 18:28 NIV</a> <a href="/nlt/john/18-28.htm">John 18:28 NLT</a> <a href="/esv/john/18-28.htm">John 18:28 ESV</a> <a href="/nasb/john/18-28.htm">John 18:28 NASB</a> <a href="/kjv/john/18-28.htm">John 18:28 KJV</a> <a href="//bibleapps.com/john/18-28.htm">John 18:28 BibleApps.com</a> <a href="//bibliaparalela.com/john/18-28.htm">John 18:28 Biblia Paralela</a> <a href="//holybible.com.cn/john/18-28.htm">John 18:28 Chinese Bible</a> <a href="//saintebible.com/john/18-28.htm">John 18:28 French Bible</a> <a href="/catholic/john/18-28.htm">John 18:28 Catholic Bible</a> <a href="/john/18-28.htm">NT Gospels: John 18:28 They led Jesus therefore from Caiaphas into (Jhn Jo Jn) </a></div></div></td></tr></table></div><div id="left"><a href="/john/18-27.htm" onmouseover='lft.src="/leftgif.png"' onmouseout='lft.src="/left.png"' title="John 18:27"><img src="/left.png" name="lft" border="0" alt="John 18:27" /></a></div><div id="right"><a href="/john/18-29.htm" onmouseover='rght.src="/rightgif.png"' onmouseout='rght.src="/right.png"' title="John 18:29"><img src="/right.png" name="rght" border="0" alt="John 18:29" /></a></div><div id="botleft"><a href="#" onmouseover='botleft.src="/botleftgif.png"' onmouseout='botleft.src="/botleft.png"' title="Top of Page"><img src="/botleft.png" name="botleft" border="0" alt="Top of Page" /></a></div><div id="botright"><a href="#" onmouseover='botright.src="/botrightgif.png"' onmouseout='botright.src="/botright.png"' title="Top of Page"><img src="/botright.png" name="botright" border="0" alt="Top of Page" /></a></div><div id="bot"><iframe width="100%" height="1500" scrolling="no" src="/botmenubhnew2.htm" frameborder="0"></iframe></div></td></tr></table></div></body></html>