Mazmur 41:9

41:9 Even my close friend ¹  whom I trusted,

he who shared meals with me, has turned against me. ² 

Mazmur 55:12-15

55:12 Indeed, ³  it is not an enemy who insults me,

or else I could bear it;

it is not one who hates me who arrogantly taunts me, ⁴ 

or else I could hide from him.

55:13 But it is you, ⁵  a man like me, ⁶ 

my close friend in whom I confided. ⁷ 

55:14 We would share personal thoughts with each other; ⁸ 

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

55:15 May death destroy them! ⁹ 

May they go down alive into Sheol! ¹⁰ 

For evil is in their dwelling place and in their midst.

Matius 26:47

Betrayal and Arrest

26:47 While he was still speaking, Judas, ¹¹  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.

Yohanes 13:18

The Announcement of Jesus’ Betrayal

13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ¹²  ‘The one who eats my bread ¹³  has turned against me.’ ¹⁴ 

Yohanes 18:2-8

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ¹⁵  with his disciples.) ¹⁶  18:3 So Judas obtained a squad of soldiers ¹⁷  and some officers of the chief priests and Pharisees. ¹⁸  They came to the orchard ¹⁹  with lanterns ²⁰  and torches and weapons.

18:4 Then Jesus, because he knew everything that was going to happen to him, ²¹  came and asked them, “Who are you looking for?” ²²  18:5 They replied, ²³  “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) ²⁴  18:6 So when Jesus ²⁵  said to them, “I am he,” they retreated ²⁶  and fell to the ground. ²⁷  18:7 Then Jesus ²⁸  asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.” 18:8 Jesus replied, ²⁹  “I told you that I am he. If you are looking for ³⁰  me, let these men ³¹  go.” ³² 

[41:9]  ¹ tn Heb “man of my peace.” The phrase here refers to one’s trusted friend (see Jer 38:22; Obad 7).

[41:9]  ² tn Heb “has made a heel great against me.” The precise meaning of this phrase, which appears only here, is uncertain.

[41:9]  sn The language of this verse is applied to Judas Iscariot in John 13:18.

[55:12]  ³ tn Or “for.”

[55:12]  ⁴ tn Heb “[who] magnifies against me.” See Pss 35:26; 38:16.

[55:13]  ⁵ sn It is you. The psalmist addresses the apparent ringleader of the opposition, an individual who was once his friend.

[55:13]  ⁶ tn Heb “a man according to my value,” i.e., “a person such as I.”

[55:13]  ⁷ tn Heb “my close friend, one known by me.”

[55:14]  ⁸ 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.

[55:15]  ⁹ tc The meaning of the MT is unclear. The Kethib (consonantal text) reads יַשִּׁימָוֶת עָלֵימוֹ (yashimavet ’alemo, “May devastation [be] upon them!”). The proposed noun יַשִּׁימָוֶת occurs only here and perhaps in the place name Beth-Jeshimoth in Num 33:49. The Qere (marginal text) has יַשִּׁי מָוֶת עָלֵימוֹ (yashi mavet ’alemo). The verbal form יַשִּׁי is apparently an alternate form of יַשִּׁיא (yashi’), a Hiphil imperfect from נָשַׁא (nasha’, “deceive”). In this case one might read “death will come deceptively upon them.” This reading has the advantage of reading מָוֶת (mavet, “death”) which forms a natural parallel with “Sheol” in the next line. The present translation is based on the following reconstruction of the text: יְשִׁמֵּם מָוֶת (yeshimmem mavet). The verb assumed in the reconstruction is a Hiphil jussive third masculine singular from שָׁמַם (shamam, “be desolate”) with a third masculine plural pronominal suffix attached. This reconstruction assumes that (1) haplography has occurred in the traditional text (the original sequence of three mems [מ] was lost with only one mem remaining), resulting in the fusion of originally distinct forms in the Kethib, and (2) that עָלֵימוֹ (’alemo, “upon them”) is a later scribal addition attempting to make sense of a garbled and corrupt text. The preposition עַל (’al) does occur with the verb שָׁמַם (shamam), but in such cases the expression means “be appalled at/because of” (see Jer 49:20; 50:45). If one were to retain the prepositional phrase here, one would have to read the text as follows: יַשִּׁים מָוֶת עָלֵימוֹ (yashim mavet ’alemo, “Death will be appalled at them”). The idea seems odd, to say the least. Death is not collocated with this verb elsewhere.

[55:15]  ¹⁰ sn Go down alive. This curse imagines a swift and sudden death for the psalmist’s enemies.

[26:47]  ¹¹ 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).

[13:18]  ¹² tn Grk “But so that the scripture may be fulfilled.”

[13:18]  ¹³ tn Or “The one who shares my food.”

[13:18]  ¹⁴ tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.

[13:18]  sn A quotation from Ps 41:9.

[18:2]  ¹⁵ tn Or “often.”

[18:2]  ¹⁶ sn This is a parenthetical note by the author.

[18:3]  ¹⁷ 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]  ¹⁸ 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]  sn See the note on Pharisees in 1:24.

[18:3]  ¹⁹ tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

[18:3]  ²⁰ 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.

[18:3]  sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).

[18:4]  ²¹ tn Grk “knowing all things that were coming upon him.”

[18:4]  ²² tn Grk “Whom do you seek?”

[18:5]  ²³ tn Grk “They answered.”

[18:5]  sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”

[18:5]  ²⁴ 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]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:6]  ²⁶ tn Grk “moved back” (but here a fairly rapid movement is implied).

[18:6]  ²⁷ 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.

[18:7]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:8]  ²⁹ tn Grk “Jesus answered.”

[18:8]  ³⁰ tn Grk “if you are seeking.”

[18:8]  ³¹ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more generic word like “people” because in context Jesus referred only to the eleven remaining disciples who were loyal to him and were present at his arrest.

[18:8]  ³² sn A second time Jesus replied, “I told you that I am he,” identifying himself as the one they are seeking. Jesus also added, “If you are looking for me, let these men go.” Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross.