Easton's Bible Dictionary (1897)
Was high priest A.D. 7-14. In A.D. 25 Caiaphas, who had married the daughter of Annas (John 18:13), was raised to that office, and probably Annas was now made president of the Sanhedrim, or deputy or coadjutor of the high priest, and thus was also called high priest along with Caiaphas (Luke 3:2). By the Mosaic law the high-priesthood was held for life (Num. 3:10); and although Annas had been deposed by the Roman procurator, the Jews may still
have regarded him as legally the high priest. Our Lord was first brought before Annas, and after a brief questioning of him (John 18:19-23) was sent to Caiaphas, when some members of the Sanhedrim had met, and the first trial of Jesus took place (Matt. 26:57-68). This examination of our Lord before Annas is recorded only by John. Annas was president of the Sanhedrim before which Peter and John were brought (Acts 4:6).
Smith's Bible Dictionary (1863)
(humble), the son of one Seth was appointed high priest A.D. 7 by Quirinus, the imperial governor of Syria, but was obliged by Valerius Gratus, procurator of Judea, to give way to Ismael, son of Phabi, at the beginning of the reign of Tiberius, A.D. 14. About A.D. 25 Joseph Caiaphas, son-in-law of An-nas, became high priest, (John 18:13) but in Luke 3:2 Annas and Caiaphas are both called high priests. Our Lord’s first hearing, (John 18:13) was
before Annas, who then sent him bound to Caiaphas. Some maintain that the two, Annas and Caiaphas, were together at the head of the Jewish people,—Caiaphas as actual high priest, Annas as resident of the Sanhedrin- (Acts 4:6) Others again suppose that Annas held the office of sagin, or substitute of the high priest; others still that Annas held the title and was really the ruling power. He lived to old age, having had five sons high priests.
Hastings' Dictionary of the Bible (1898)
AN'NAS, the son of Seth, and a high priest of the Jews. He was appointed by Quirinus, governor of Syria, a.d. 7, and was removed by Valerius Gratius, procurator of Judaea, a.d. 23. The office was originally held for life, but in Judaea's degenerate and dependent position it was one of the spoils of office, to be given to the ruler's favorite, and to be taken away upon the loss of favor. After his deposition Annas continued to hold the title; and
although Caiaphas, his son-in-law, was the actual high priest, he was the ruling power. This explains the reference in Luke 3:2. This power he retained for nearly fifty years, having had five sons in succession in the high priest's office. Our Lord was brought first before Annas on the night of his seizure. John 18:13-24. The guilt of Christ's crucifixion rests most upon Annas, since Pilate tried to shield him, and Caiaphas was but his tool.
Annas is mentioned as the president of the Sanhedrin, before whom Peter and John were brought. Acts 4:6.
Hitchcock's Bible Names (1869)
one who answers; humble
Schaff's Bible Dictionary
AN'NAS, the son of Seth, and a high priest of the Jews. He was appointed by Quirinus, governor of Syria, a.d. 7, and was removed by Valerius Gratius, procurator of Judaea, a.d. 23. The office was originally held for life, but in Judaea's degenerate and dependent position it was one of the spoils of office, to be given to the ruler's favorite, and to be taken away upon the loss of favor. After his deposition Annas continued to hold the title; and
although Caiaphas, his son-in-law, was the actual high priest, he was the ruling power. This explains the reference in Luke 3:2. This power he retained for nearly fifty years, having had five sons in succession in the high priest's office. Our Lord was brought first before Annas on the night of his seizure. John 18:13-24. The guilt of Christ's crucifixion rests most upon Annas, since Pilate tried to shield him, and Caiaphas was but his tool.
Annas is mentioned as the president of the Sanhedrin, before whom Peter and John were brought. Acts 4:6. ANOINT' Gen 31:13. The first biblical instance is in the passage cited, and it signifies in that connection the pouring of oil upon the stone which Jacob had set up for a pillar. Gen 28:18. The anointing of persons, places, and things with oil or ointment of a particular composition was a mode of consecration prescribed by divine authority,
and extensively practised among the Hebrews. Ex 28:41. The ingredients of the ointment, embracing the most exquisite perfumes and balsams, are minutely given, Ex 30:23-33, and the common use of it was expressly forbidden. Ex 30:33. It was customary at festivals, and on other great and joyful occasions, to anoint the head with fragrant oil; hence it became a sign of joy or happiness; the omission of anointing was therefore a sign of grief. For
instances see Ruth 3:3; 2 Sam 14:2; Ps 23:5; 92:10; Eccl 9:8; Matt 6:17. Prophets, 1 Kgs 19:16;1 Chr 16:22, priests, and kings were solemnly anointed, and thus set apart to their respective offices. Of the anointing of the latter we have frequent accounts. 2 Sam 19:10;1 Kgs 1:39; 1 Kgs 19:15, Ex 17:16. The perfumed oil or ointment was usually poured upon the head of the person. It was sometimes done privately by a prophet, 1 Sam 10:1;1 Sam
16:1-13; 1 Kgs 19:16; 2 Kgs 9:1-6, and was a symbolical intimation that the person so anointed would at some future day ascend the throne. After the monarchy was established the anointing was done by the priest, 1 Kgs 1:39, probably in some public place, 1 Kgs 1:32-34, and, at least on one occasion, in the temple, surrounded by the royal guards. 2 Kgs 11:12, 2 Kgs 11:13. David was anointed three times — privately by Samuel before Saul's death,
to give him a claim to the throne, 1 Sam 16:1-13; again publicly as king over Judah in Hebron, 2 Sam 2:4; and finally, over the whole nation. 2 Sam 5:3. In regard to the priest's anointing, at first it was part of the induction into office of any priest, Ex 40:15 ; Num 3:3, but afterward it was a rite practised only in the case of the high priest. Lev 8:12; Ps 133:2. It was common to anoint the person, or some part of it, as the head, feet, hair,
etc., for the sake of health or cleanliness, or as a token of respect, and also in connection with religious observances. Mark 6:13; Luke 7:46; John 12:3. When practised to show respect, the most expensive materials were used, and the ceremony was performed in such a manner as to denote the most humble and submissive reverence. The anointing of the sick with oil was also common. The healing properties of oil are well known; and though the cures
wrought by the disciples of our Lord were obviously miraculous, they still employed the ordinary means of cure. Mark 6:13. The apostolic direction, Jas 5:14, respecting the anointing of the sick shows us that, together with prayer, the appropriate means of healing should be employed in dependence upon or in the name of the Lord. The ceremony was not in its nature obligatory, and surely no sufficient warrant for the rite of "extreme unction." The
bodies of the dead were often wrapped in spices and ointments to preserve them from corruption. Mark 14:8;Mark 16:1, and Luke 23:56. The terms "anoint," "anointed," and "anointing" are employed also spiritually to illustrate the sanctifying influences of divine grace upon the soul. 2 Cor 1:21;1 John 2:20,Gen 1:27. To anoint the eyes with eye-salve, Rev 3:18, is a figurative expression for the gift of spiritual illumination. The Anointed, or
Messiah, who is constituted our High Priest and Intercessor, was anointed with the Holy Ghost, of which anointing that of the priests under the Jewish dispensation is supposed to be typical. Ps 45:7; Isa 61:1; Dan 9:24; Luke 4:18,Ezr 8:21; Acts 4:27 and Acts 10:38. See Messiah.