Matthew 26:50

26:50 Jesus ¹  said to him, “Friend, do what you are here to do.” Then they came and took hold ²  of Jesus and arrested him.

Matthew 26:57

Condemned by the Sanhedrin

26:57 Now the ones who had arrested Jesus led him to Caiaphas, the high priest, in whose house ³  the experts in the law ⁴  and the elders had gathered.

Mark 14:46-53

14:46 Then they took hold of him ⁵  and arrested him. 14:47 One of the bystanders drew his sword and struck the high priest’s slave, ⁶  cutting off his ear. 14:48 Jesus said to them, “Have you come with swords and clubs to arrest me like you would an outlaw? ⁷  14:49 Day after day I was with you, teaching in the temple courts, yet ⁸  you did not arrest me. But this has happened so that ⁹  the scriptures would be fulfilled.” 14:50 Then ¹⁰  all the disciples ¹¹  left him and fled. 14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him, 14:52 but he ran off naked, ¹²  leaving his linen cloth behind.

Condemned by the Sanhedrin

14:53 Then ¹³  they led Jesus to the high priest, and all the chief priests and elders and experts in the law ¹⁴  came together.

Luke 22:52-54

22:52 Then ¹⁵  Jesus said to the chief priests, the officers of the temple guard, ¹⁶  and the elders who had come out to get him, “Have you come out with swords and clubs like you would against an outlaw? ¹⁷  22:53 Day after day when I was with you in the temple courts, ¹⁸  you did not arrest me. ¹⁹  But this is your hour, ²⁰  and that of the power ²¹  of darkness!”

Jesus’ Condemnation and Peter’s Denials

22:54 Then ²²  they arrested ²³  Jesus, ²⁴  led him away, and brought him into the high priest’s house. ²⁵  But Peter was following at a distance.

John 18:12

Jesus Before Annas

18:12 Then the squad of soldiers ²⁶  with their commanding officer ²⁷  and the officers of the Jewish leaders ²⁸  arrested ²⁹  Jesus and tied him up. ³⁰ 

John 18:24

18:24 Then Annas sent him, still tied up, ³¹  to Caiaphas the high priest. ³² 

Acts 2:23

2:23 this man, who was handed over by the predetermined plan and foreknowledge of God, you executed ³³  by nailing him to a cross at the hands of Gentiles. ³⁴ 

Acts 4:25-27

4:25 who said by the Holy Spirit through ³⁵  your servant David our forefather, ³⁶ 

‘Why do the nations ³⁷  rage, ³⁸ 

and the peoples plot foolish ³⁹  things?

4:26 The kings of the earth stood together, ⁴⁰ 

and the rulers assembled together,

against the Lord and against his ⁴¹  Christ.’ ⁴² 

4:27 “For indeed both Herod and Pontius Pilate, with the Gentiles and the people of Israel, assembled together in this city against ⁴³  your holy servant Jesus, whom you anointed, ⁴⁴ 

[26:50]  ¹ tn Here δέ (de) has not been translated.

[26:50]  ² tn Grk “and put their hands on Jesus.”

[26:57]  ³ tn Grk “where.”

[26:57]  ⁴ tn Or “where the scribes.” See the note on the phrase “experts in the law” in 2:4.

[14:46]  ⁵ tn Grk “put their hands on him.”

[14:47]  ⁶ tn See the note on the word “slave” in 10:44.

[14:48]  ⁷ 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).

[14:49]  ⁸ tn Grk “and”; καί (kai) is elastic enough to be used contrastively on occasion, as here.

[14:49]  ⁹ tn Grk “But so that”; the verb “has happened” is implied.

[14:50]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:50]  ¹¹ tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.

[14:52]  ¹² sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”

[14:53]  ¹³ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[14:53]  ¹⁴ tn Or “and scribes.” See the note on the phrase “experts in the law” in 1:22.

[22:52]  ¹⁵ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:52]  ¹⁶ 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]  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 (10:30).

[22:53]  ¹⁸ tn Grk “in the temple.”

[22:53]  ¹⁹ tn Grk “lay hands on me.”

[22:53]  ²⁰ tn Or “your time.”

[22:53]  ²¹ tn Or “authority,” “domain.”

[22:54]  ²² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:54]  ²³ tn Or “seized” (L&N 37.109).

[22:54]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[22:54]  ²⁵ sn Putting all the gospel accounts together, there is a brief encounter with Annas (brought him into the high priest’s house, here and John 18:13, where Annas is named); the meeting led by Caiaphas (Matt 26:57-68 = Mark 14:53-65; and then a Sanhedrin meeting (Matt 27:1; Mark 15:1; Luke 22:66-71). These latter two meetings might be connected and apparently went into the morning.

[18:12]  ²⁶ tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).

[18:12]  ²⁷ tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.

[18:12]  ²⁸ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, who were named as “chief priests and Pharisees” in John 18:3.

[18:12]  ²⁹ tn Or “seized.”

[18:12]  ³⁰ tn Or “bound him.”

[18:24]  ³¹ tn Or “still bound.”

[18:24]  ³² sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.

[2:23]  ³³ tn Or “you killed.”

[2:23]  ³⁴ tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomo") refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.

[4:25]  ³⁵ tn Grk “by the mouth of” (an idiom).

[4:25]  ³⁶ tn Or “ancestor”; Grk “father.”

[4:25]  ³⁷ tn Or “Gentiles.”

[4:25]  ³⁸ sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.

[4:25]  ³⁹ tn Or “futile”; traditionally, “vain.”

[4:26]  ⁴⁰ tn Traditionally, “The kings of the earth took their stand.”

[4:26]  ⁴¹ tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”

[4:26]  ⁴² sn A quotation from Ps 2:1-2.

[4:27]  ⁴³ sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.

[4:27]  ⁴⁴ sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”