John 18:2-6

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ¹  with his disciples.) ²  18:3 So Judas obtained a squad of soldiers ³  and some officers of the chief priests and Pharisees. ⁴  They came to the orchard ⁵  with lanterns ⁶  and torches and weapons.

18:4 Then Jesus, because he knew everything that was going to happen to him, ⁷  came and asked them, “Who are you looking for?” ⁸  18:5 They replied, ⁹  “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) ¹⁰  18:6 So when Jesus ¹¹  said to them, “I am he,” they retreated ¹²  and fell to the ground. ¹³ 

Psalms 41:9

41:9 Even my close friend ¹⁴  whom I trusted,

he who shared meals with me, has turned against me. ¹⁵ 

Psalms 55:13-14

55:13 But it is you, ¹⁶  a man like me, ¹⁷ 

my close friend in whom I confided. ¹⁸ 

55:14 We would share personal thoughts with each other; ¹⁹ 

in God’s temple we would walk together among the crowd.

Matthew 26:14-16

The Plan to Betray Jesus

26:14 Then one of the twelve, the one named Judas Iscariot, went to the chief priests 26:15 and said, “What will you give me to betray him into your hands?” ²⁰  So they set out thirty silver coins for him. 26:16 From that time ²¹  on, Judas ²²  began looking for an opportunity to betray him.

Matthew 27:3-5

Judas’ Suicide

27:3 Now when ²³  Judas, who had betrayed him, saw that Jesus ²⁴  had been condemned, he regretted what he had done and returned the thirty silver coins to the chief priests and the elders, 27:4 saying, “I have sinned by betraying innocent blood!” But they said, “What is that to us? You take care of it yourself!” 27:5 So ²⁵  Judas threw the silver coins into the temple and left. Then he went out and hanged himself.

[18:2]  ¹ tn Or “often.”

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

[18:3]  ³ 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]  ⁴ 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]  ⁵ tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

[18:3]  ⁶ 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.

[18:4]  ⁷ tn Grk “knowing all things that were coming upon him.”

[18:4]  ⁸ tn Grk “Whom do you seek?”

[18:5]  ⁹ tn Grk “They answered.”

[18:5]  ¹⁰ 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]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:6]  ¹² tn Grk “moved back” (but here a fairly rapid movement is implied).

[18:6]  ¹³ 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.

[41:9]  ¹⁴ tn Heb “man of my peace.” The phrase here refers to one’s trusted friend (see Jer 38:22; Obad 7).

[41:9]  ¹⁵ tn Heb “has made a heel great against me.” The precise meaning of this phrase, which appears only here, is uncertain.

[55:13]  ¹⁶ sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.

[55:13]  ¹⁷ tn Heb “a man according to my value,” i.e., “a person such as I.”

[55:13]  ¹⁸ tn Heb “my close friend, one known by me.”

[55:14]  ¹⁹ tn Heb “who together we would make counsel sweet.” The imperfect verbal forms here and in the next line draw attention to the ongoing nature of the actions (the so-called customary use of the imperfect). Their relationship was characterized by such intimacy and friendship. See IBHS 502-3 §31.2b.

[26:15]  ²⁰ tn Grk “What will you give to me, and I will betray him to you?”

[26:16]  ²¹ tn Here καί (kai) has not been translated.

[26:16]  ²² tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[27:3]  ²³ tn Grk “Then when.” Here τότε (tote) has been translated as “now” to indicate a somewhat parenthetical interlude in the sequence of events.

[27:3]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[27:5]  ²⁵ tn Here καί (kai) has been translated as “so” to indicate the implied result of the leaders’ response to Judas.