John 7:45-46

Lack of Belief

7:45 Then the officers ¹  returned ²  to the chief priests and Pharisees, ³  who said to them, “Why didn’t you bring him back with you?” ⁴  7:46 The officers replied, “No one ever spoke like this man!”

John 18:3

18:3 So Judas obtained a squad of soldiers ⁵  and some officers of the chief priests and Pharisees. ⁶  They came to the orchard ⁷  with lanterns ⁸  and torches and weapons.

Luke 22:52-53

22:52 Then ⁹  Jesus said to the chief priests, the officers of the temple guard, ¹⁰  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ¹¹  22:53 Day after day when I was with you in the temple courts, ¹²  you did not arrest me. ¹³  But this is your hour, ¹⁴  and that of the power ¹⁵  of darkness!”

Acts 5:26

5:26 Then the commander ¹⁶  of the temple guard ¹⁷  went with the officers ¹⁸  and brought the apostles ¹⁹  without the use of force ²⁰  (for they were afraid of being stoned by the people). ²¹ 

[7:45]  ¹ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).

[7:45]  ² tn Grk “came.”

[7:45]  ³ sn See the note on Pharisees in 1:24.

[7:45]  ⁴ tn Grk “Why did you not bring him?” The words “back with you” are implied.

[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.

[22:52]  ⁹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Grk “in the temple.”

[22:53]  ¹³ tn Grk “lay hands on me.”

[22:53]  ¹⁴ tn Or “your time.”

[22:53]  ¹⁵ tn Or “authority,” “domain.”

[5:26]  ¹⁶ tn Or “captain.”

[5:26]  ¹⁷ tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.

[5:26]  ¹⁸ tn The Greek term ὑπηρέτης (Juphreth") generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.

[5:26]  ¹⁹ tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.

[5:26]  ²⁰ tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.

[5:26]  ²¹ tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.