John 13:2

13:2 The evening meal ¹  was in progress, and the devil had already put into the heart ²  of Judas Iscariot, Simon’s son, that he should betray ³  Jesus. ⁴ 

John 13:27-30

13:27 And after Judas ⁵  took the piece of bread, Satan entered into him. ⁶  Jesus said to him, ⁷  “What you are about to do, do quickly.” 13:28 (Now none of those present at the table ⁸  understood ⁹  why Jesus ¹⁰  said this to Judas. ¹¹  13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ¹²  or to give something to the poor.) ¹³  13:30 Judas ¹⁴  took the piece of bread and went out immediately. (Now it was night.) ¹⁵ 

Matthew 26:47

Betrayal and Arrest

26:47 While he was still speaking, Judas, ¹⁶  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.

Matthew 26:55

26:55 At that moment Jesus said to the crowd, “Have you come out with swords and clubs to arrest me like you would an outlaw? ¹⁷  Day after day I sat teaching in the temple courts, yet ¹⁸  you did not arrest me.

Mark 14:43-44

Betrayal and Arrest

14:43 Right away, while Jesus ¹⁹  was still speaking, Judas, one of the twelve, arrived. ²⁰  With him came a crowd armed with swords and clubs, sent by the chief priests and experts in the law ²¹  and elders. 14:44 (Now the betrayer ²²  had given them a sign, saying, “The one I kiss is the man. Arrest him and lead him away under guard.”) ²³ 

Mark 14:48

14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ²⁴ 

Luke 22:47-53

Betrayal and Arrest

22:47 While he was still speaking, suddenly a crowd appeared, ²⁵  and the man named Judas, one of the twelve, was leading them. He walked up ²⁶  to Jesus to kiss him. ²⁷  22:48 But Jesus said to him, “Judas, would you betray the Son of Man with a kiss?” ²⁸  22:49 When ²⁹  those who were around him saw what was about to happen, they said, “Lord, should ³⁰  we use our swords?” ³¹  22:50 Then ³²  one of them ³³  struck the high priest’s slave, ³⁴  cutting off his right ear. 22:51 But Jesus said, ³⁵  “Enough of this!” And he touched the man’s ³⁶  ear and healed ³⁷  him. 22:52 Then ³⁸  Jesus said to the chief priests, the officers of the temple guard, ³⁹  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ⁴⁰  22:53 Day after day when I was with you in the temple courts, ⁴¹  you did not arrest me. ⁴²  But this is your hour, ⁴³  and that of the power ⁴⁴  of darkness!”

Acts 1:16

1:16 “Brothers, ⁴⁵  the scripture had to be fulfilled that the Holy Spirit foretold through ⁴⁶  David concerning Judas – who became the guide for those who arrested Jesus –

[13:2]  ¹ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ² sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ³ tn Or “that he should hand over.”

[13:2]  ⁴ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:27]  ⁵ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ⁶ tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  ⁷ tn Grk “Then Jesus said to him.”

[13:28]  ⁸ tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

[13:28]  ⁹ tn Or “knew.”

[13:28]  ¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ¹¹ tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[13:29]  ¹² tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ¹³ sn This is a parenthetical note by the author.

[13:30]  ¹⁴ tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.

[13:30]  ¹⁵ sn Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).

[26:47]  ¹⁶ 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).

[26:55]  ¹⁷ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

[26:55]  ¹⁸ tn Grk “and” (καί, kai), a conjunction that is elastic enough to be used to indicate a contrast, as here.

[14:43]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[14:43]  ²⁰ 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]  ²¹ tn Or “from the chief priests, scribes.” See the note on the phrase “experts in the law” in 1:22.

[14:44]  ²² tn Grk “the one who betrays him.”

[14:44]  ²³ sn This remark is parenthetical within the narrative and has thus been placed in parentheses.

[14:48]  ²⁴ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist,” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (Luke 10:30).

[22:47]  ²⁵ 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]  ²⁶ tn Grk “drew near.”

[22:47]  ²⁷ tc Many mss (D Θ Ë¹³ 700 pm as well as several versional mss) add here, “for this is the sign he gave to them: Whoever I kiss is [the one].” This addition is almost certainly not original, since most of the important mss lack it. It may be a copyist’s attempt to clarify the text, or the accidental inclusion of a marginal gloss.

[22:48]  ²⁸ 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.

[22:49]  ²⁹ tn Here δέ (de) has not been translated.

[22:49]  ³⁰ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ³¹ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

[22:50]  ³² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ³³ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ³⁴ tn See the note on the word “slave” in 7:2.

[22:51]  ³⁵ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ³⁶ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

[22:51]  ³⁷ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

[22:52]  ³⁸ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ³⁹ tn This title, literally “official of the temple” (στρατηγὸς τοῦ ἱεροῦ, strathgo" tou Jierou), referred to the commander of the Jewish soldiers who guarded and maintained order in the Jerusalem temple. Here, since the term is plural, it has been translated “officers of the temple guard” rather than “commanders of the temple guard,” since the idea of a number of commanders might be confusing to the modern English reader.

[22:52]  ⁴⁰ tn Or “a revolutionary.” This term can refer to one who stirs up rebellion: BDAG 594 s.v. λῃστής 2 has “revolutionary, insurrectionist, guerrilla” citing evidence from Josephus (J. W. 2.13.2-3 [2.253-254]). However, this usage generally postdates Jesus’ time. It does refer to a figure of violence. Luke uses the same term for the highwaymen who attack the traveler in the parable of the good Samaritan (10:30).

[22:53]  ⁴¹ tn Grk “in the temple.”

[22:53]  ⁴² tn Grk “lay hands on me.”

[22:53]  ⁴³ tn Or “your time.”

[22:53]  ⁴⁴ tn Or “authority,” “domain.”

[1:16]  ⁴⁵ tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andre" adelfoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point – eleven minus the speaker, Peter) mentioned by name in v. 13.

[1:16]  ⁴⁶ tn Grk “foretold by the mouth of.”