Matius 26:47-50
Konteks26:47 While he was still speaking, Judas, 1 one of the twelve, arrived. With him was a large crowd armed with swords and clubs, sent by the chief priests and elders of the people. 26:48 (Now the betrayer 2 had given them a sign, saying, “The one I kiss is the man. 3 Arrest him!”) 4 26:49 Immediately 5 he went up to Jesus and said, “Greetings, Rabbi,” and kissed him. 6 26:50 Jesus 7 said to him, “Friend, do what you are here to do.” Then they came and took hold 8 of Jesus and arrested him.
Markus 14:43-46
Konteks14:43 Right away, while Jesus 9 was still speaking, Judas, one of the twelve, arrived. 10 With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law 11 and elders. 14:44 (Now the betrayer 12 had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) 13 14:45 When Judas 14 arrived, he went up to Jesus 15 immediately and said, “Rabbi!” and kissed 16 him. 14:46 Then they took hold of him 17 and arrested him.
Lukas 22:47-48
Konteks22:47 While he was still speaking, suddenly a crowd appeared, 18 and the man named Judas, one of the twelve, was leading them. He walked up 19 to Jesus to kiss him. 20 22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” 21
Yohanes 18:3-9
Konteks18:3 So Judas obtained a squad of soldiers 22 and some officers of the chief priests and Pharisees. 23 They came to the orchard 24 with lanterns 25 and torches and weapons.
18:4 Then Jesus, because he knew everything that was going to happen to him, 26 came and asked them, “Who are you looking for?” 27 18:5 They replied, 28 “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) 29 18:6 So when Jesus 30 said to them, “I am he,” they retreated 31 and fell to the ground. 32 18:7 Then Jesus 33 asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.” 18:8 Jesus replied, 34 “I told you that I am he. If you are looking for 35 me, let these men 36 go.” 37 18:9 He said this 38 to fulfill the word he had spoken, 39 “I have not lost a single one of those whom you gave me.” 40
[26:47] 1 tn Grk “behold, Judas.” The Greek word ἰδού (idou) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[26:48] 2 tn Grk “the one who betrays him.”
[26:48] 3 tn Grk “The one I kiss is he.”
[26:48] 4 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[26:49] 5 tn Here καί (kai) has not been translated.
[26:49] 6 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[26:50] 7 tn Here δέ (de) has not been translated.
[26:50] 8 tn Grk “and put their hands on Jesus.”
[14:43] 9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:43] 10 tn Or “approached.” This is a different verb than the one translated “arrived” in Matt 26:47 and below in v. 45, although in this context the meanings probably overlap.
[14:43] 11 tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.
[14:44] 12 tn Grk “the one who betrays him.”
[14:44] 13 sn This remark is parenthetical within the narrative and has thus been placed in parentheses.
[14:45] 14 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
[14:45] 15 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[14:45] 16 sn Judas’ act of betrayal when he kissed Jesus is especially sinister when it is realized that it was common in the culture of the times for a disciple to kiss his master when greeting him.
[14:46] 17 tn Grk “put their hands on him.”
[22:47] 18 tn Grk “While he was still speaking, behold, a crowd, and the one called Judas…was leading them.” The abrupt appearance of the crowd on the scene is indicated in the translation by “suddenly” and “appeared.”
[22:47] 19 tn Grk “drew near.”
[22:47] 20 tc Many
[22:48] 21 sn Jesus’ comment about betraying the Son of Man with a kiss shows the hypocrisy and blindness of an attempt to cover up sin. On “misused kisses” in the Bible, see Gen 27:26-27; 2 Sam 15:5; Prov 7:13; 27:6; and 2 Sam 20:9.
[18:3] 22 tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.
[18:3] 23 tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.
[18:3] sn See the note on Pharisees in 1:24.
[18:3] 24 tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.
[18:3] 25 tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.
[18:3] sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).
[18:4] 26 tn Grk “knowing all things that were coming upon him.”
[18:4] 27 tn Grk “Whom do you seek?”
[18:5] 28 tn Grk “They answered.”
[18:5] sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”
[18:5] 29 sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).
[18:6] 30 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:6] 31 tn Grk “moved back” (but here a fairly rapid movement is implied).
[18:6] 32 sn When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.
[18:7] 33 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:8] 34 tn Grk “Jesus answered.”
[18:8] 35 tn Grk “if you are seeking.”
[18:8] 36 tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more generic word like “people” because in context Jesus referred only to the eleven remaining disciples who were loyal to him and were present at his arrest.
[18:8] 37 sn A second time Jesus replied, “I told you that I am he,” identifying himself as the one they are seeking. Jesus also added, “If you are looking for me, let these men go.” Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross.
[18:9] 38 tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.
[18:9] 39 sn This expression is similar to John 6:39 and John 17:12.
[18:9] 40 tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.
[18:9] sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38, 13:18, 15:25, 17:12, 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12.
