John 12:4

12:4 But Judas Iscariot, one of his disciples (the one who was going to betray him) ¹  said,

John 13:2

13:2 The evening meal ²  was in progress, and the devil had already put into the heart ³  of Judas Iscariot, Simon’s son, that he should betray ⁴  Jesus. ⁵ 

John 14:22

14:22 “Lord,” Judas (not Judas Iscariot) ⁶  said, ⁷  “what has happened that you are going to reveal ⁸  yourself to us and not to the world?”

John 18:2-3

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ⁹  with his disciples.) ¹⁰  18:3 So Judas obtained a squad of soldiers ¹¹  and some officers of the chief priests and Pharisees. ¹²  They came to the orchard ¹³  with lanterns ¹⁴  and torches and weapons.

John 18:5

18:5 They replied, ¹⁵  “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) ¹⁶ 

John 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ¹⁷  or to give something to the poor.) ¹⁸ 

[12:4]  ¹ sn This is a parenthetical note by the author.

[13:2]  ² 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]  ³ 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]  ⁴ tn Or “that he should hand over.”

[13:2]  ⁵ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[14:22]  ³ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  ⁴ tn Grk “said to him.”

[14:22]  ⁵ tn Or “disclose.”

[18:2]  ⁴ tn Or “often.”

[18:2]  ⁵ sn This is a parenthetical note by the author.

[18:3]  ⁵ 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]  ⁶ 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]  ⁷ tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

[18:3]  ⁸ 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.

[18:5]  ⁶ tn Grk “They answered.”

[18:5]  ⁷ 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).

[13:29]  ⁷ 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]  ⁸ sn This is a parenthetical note by the author.