Jesus Arrested
or
A Night in the Garden
January 24, 2022
G.D.O'Bradovich III
introduction
The arrest of Jesus was partly the result of the populace eager for the overthrow of the usurper Hasmoneans and the establishment of a kingdom of Israel. The evidence for the hopeful inhabitants is found in the fourth Gospel, where Jesus escapes towards a mountain [John 6:15]. When Nathaniel initially met Jesus, he said that Jesus was the “King of Israel” [John 1:49]. It is obvious that Jesus’ disciples and the population were longing for the supplanting of the current ruler that people were willing to follow a foreigner, even an Egyptian, to achieve this end [Acts 21:38].
The arrest of Jesus was preceded by his triumphal entry into Jerusalem on an ass [Matthew 21:7, Mark 11:7] during the week of Passover, where his actions were understood as fulfilling the role of the the King of Israel [Matthew 21:9] by freeing the nation from foreign domination [Matthew 21:5]. Passover is the celebration of Israel being freed from Egypt and the current political condition of being dominated by the Romans would be understood by the rank and file as a modern parallel to Israel's ancient captivity.
While the coming conquering Messiah is correctly understood to be a political and military leader, Jesus’ message surely included religious concepts that were not concisely recorded by the Gospel writers. Possible evidence for a missing religious dimension can be found in the incoherent response of Saint Thomas when he learns that Lazarus has died: “Let us also go, that we may die with him” [John 11:16]. The response becomes coherent if one assumes that Saint Thomas was aware of the true meaning of Lazarus’s death, while the remaining Apostles did not understand the significance of Lazarus’ death, Regardless of the majority of the Apostles’ comprehension, Saint Thomas’ response is duly recorded.
The raising of Lazarus from the dead in conjunction with Jesus’ entry into Jerusalem were too provocative for the Jewish leaders to ignore, as they could foresee a revolt by the people against the Romans. The chief priests and Pharisees reasoned that if they ignore Jesus “all men will believe on him and the Romans shall come and take away both our place and nation” [John 11:48]. The wording “our place” should be understood as the moral and religious authority of the Jewish leaders. Although from the fourth Gospel there is no indication that Lazarus committed any crime, the disturbing matter of Lazarus’ resurrection would be permanently resolved by the Jewish leadership by his murder [John 12:16].
The BlueLetterBible.org was referenced for the Greek text.
The arrest of Jesus was preceded by his triumphal entry into Jerusalem on an ass [Matthew 21:7, Mark 11:7] during the week of Passover, where his actions were understood as fulfilling the role of the the King of Israel [Matthew 21:9] by freeing the nation from foreign domination [Matthew 21:5]. Passover is the celebration of Israel being freed from Egypt and the current political condition of being dominated by the Romans would be understood by the rank and file as a modern parallel to Israel's ancient captivity.
While the coming conquering Messiah is correctly understood to be a political and military leader, Jesus’ message surely included religious concepts that were not concisely recorded by the Gospel writers. Possible evidence for a missing religious dimension can be found in the incoherent response of Saint Thomas when he learns that Lazarus has died: “Let us also go, that we may die with him” [John 11:16]. The response becomes coherent if one assumes that Saint Thomas was aware of the true meaning of Lazarus’s death, while the remaining Apostles did not understand the significance of Lazarus’ death, Regardless of the majority of the Apostles’ comprehension, Saint Thomas’ response is duly recorded.
The raising of Lazarus from the dead in conjunction with Jesus’ entry into Jerusalem were too provocative for the Jewish leaders to ignore, as they could foresee a revolt by the people against the Romans. The chief priests and Pharisees reasoned that if they ignore Jesus “all men will believe on him and the Romans shall come and take away both our place and nation” [John 11:48]. The wording “our place” should be understood as the moral and religious authority of the Jewish leaders. Although from the fourth Gospel there is no indication that Lazarus committed any crime, the disturbing matter of Lazarus’ resurrection would be permanently resolved by the Jewish leadership by his murder [John 12:16].
The BlueLetterBible.org was referenced for the Greek text.
Jesus and the disciples go to gethsemane
Then cometh Jesus with them [“the disciples”; v. 35] unto a place called Gethsemane G1068 and saith unto the disciples [τοῖς μαθηταῖς], “Sit ye here, while I go and pray yonder.”
Matthew 26:36
The wording is “the disciples”, not the expected wording of “his disciples”.
jesus and his disciples go to gethsemane
And they [“his disciples”; v. 16] came to a place which was named Gethsemane G1068 and he [Jesus; v. 30] saith to his disciples [τοῖς μαθηταῖς αὐτοῦ], “Sit ye here, while I shall pray.”
Mark 14:32
Strong's G1068 Γεθσημανί gethsēmani proper locative noun
The KJV translates Strong's G1068 as: Gethsemane (2).
Γεθσημανῆ Gethsēmanē; is derived from Aramaic origin, [cf גַּת (H1660) and שֶׁמֶן (H8081)] and translates as “oil-press”.
Strong's H1660 גַּת gaṯ feminine noun
The KJV translates Strong's H1660 as: winepress (3), press (1), winefat (1).
Strong's H8081 שֶׁמֶן šemen masculine noun
The KJV translates Strong's H8081 as: oil (165), ointment (14), olive (4), oiled (2), fat (2), things (2), miscellaneous (4).
The KJV translates Strong's G1068 as: Gethsemane (2).
Γεθσημανῆ Gethsēmanē; is derived from Aramaic origin, [cf גַּת (H1660) and שֶׁמֶן (H8081)] and translates as “oil-press”.
Strong's H1660 גַּת gaṯ feminine noun
The KJV translates Strong's H1660 as: winepress (3), press (1), winefat (1).
Strong's H8081 שֶׁמֶן šemen masculine noun
The KJV translates Strong's H8081 as: oil (165), ointment (14), olive (4), oiled (2), fat (2), things (2), miscellaneous (4).
jesus and his disciples go to the mount of olives
And he [Jesus; Luke 20:34] came out and went, as he was wont G1485, to the mount of Olives and his disciples [μαθηταί αὐτοῦ] also followed him. Luke 22:39
Strong's G1485 ἔθος ethos neuter noun
The KJV translates Strong's G1485 as: custom (7), manner (4), be wont (1)
Jesus had the custom or habit of going to the mount of Olives.
The KJV translates Strong's G1485 as: custom (7), manner (4), be wont (1)
Jesus had the custom or habit of going to the mount of Olives.
And when he [Jesus; Luke 20:34] was at the place, he said unto them [“his disciples”; v. 39], “Pray that ye enter not into temptation. G3986” Luke 22:40
Strong's G3986 πειρασμός peirasmos masculine noun
The KJV translates Strong's G3986 as: temptation (19), temptations (1), try (1).
The KJV translates Strong's G3986 as: temptation (19), temptations (1), try (1).
jesus and his disciples go to a garden
When Jesus had spoken these words he went forth with his disciples [μαθηταῖς αὐτοῦ] over the brook Cedron G2748, where was a garden G2779 , into the which he entered and his disciples [μαθηταὶ αὐτοῦ]. John 18:1
Strong's G2748 Κεδρών kedrōn proper locative noun
The KJV translates Strong's G2748 as: Cedron (1).
Strong's G2779 κῆπος kēpos masculine noun
The KJV translates Strong's G2779 as garden (5).
Now in the place where he [Jesus; v. 30] was crucified there was a garden G2779 and in the garden G2779 a new sepulchre, wherein was never man yet laid. John 19:41
Of the five occurrences of G2779 in the King James Bible, four of these are found in the Gospel of John. Jesus often went to a garden [John 8:2]. It is reasonable to conclude that Jesus knew the owner of the garden and had the owner’s consent to freely use the garden. Jesus was crucified in a garden with a new tomb. Although we would like to state that the garden where Jesus was arrest is the same garden where he was crucified, this is a conclusion that has no supporting evidence.
The first two Gospels have Jesus got to Gethsemane, Luke has Jesus go the Mount of Olives, while the fourth Gospel places Jesus in a garden. It is understandable how the three versions can be conflated into the “Garden of Gethsemane”.
The KJV translates Strong's G2748 as: Cedron (1).
Strong's G2779 κῆπος kēpos masculine noun
The KJV translates Strong's G2779 as garden (5).
Now in the place where he [Jesus; v. 30] was crucified there was a garden G2779 and in the garden G2779 a new sepulchre, wherein was never man yet laid. John 19:41
Of the five occurrences of G2779 in the King James Bible, four of these are found in the Gospel of John. Jesus often went to a garden [John 8:2]. It is reasonable to conclude that Jesus knew the owner of the garden and had the owner’s consent to freely use the garden. Jesus was crucified in a garden with a new tomb. Although we would like to state that the garden where Jesus was arrest is the same garden where he was crucified, this is a conclusion that has no supporting evidence.
The first two Gospels have Jesus got to Gethsemane, Luke has Jesus go the Mount of Olives, while the fourth Gospel places Jesus in a garden. It is understandable how the three versions can be conflated into the “Garden of Gethsemane”.
Jesus takes three disciples with him
And he [Jesus; v. 34] took with him Peter and the two sons of Zebedee and began to be sorrowful and very heavy. Matthew 26:37
And he [Jesus; v. 30] taketh with him Peter and James and John and began to be sore amazed and to be very heavy; Mark 14:33
jesus speaks to the three disciples
Then saith he [Jesus; v. 36] unto them [Peter and the two sons of Zebedee; v. 37], “My soul is exceeding sorrowful, even unto death. Tarry ye here and watch with me.” Matthew 26:38
And [Jesus; v. 30] saith unto them [Peter, James, and John; v. 33], “My soul is exceeding sorrowful unto death. Tarry ye here and watch.” Mark 14:34
jesus prays
And he [Jesus; v. 36] went a little further and fell on his face and prayed, saying, “O my Father, if it be possible, let this cup pass from me, nevertheless not as I will, but as thou wilt.” Matthew 26:39
And he [Jesus; v. 30] went forward a little and fell on the ground and prayed that, if it were possible, the hour might pass from him. And he said, “Abba, Father, all things are possible unto thee. Take away this cup from me. Nevertheless not what I will, but what thou wilt.” Mark 14:35-36
And he [Jesus; Luke 20:34] was withdrawn from them about a stone's G3037 cast G1000 and kneeled down and prayed, saying, “Father, if thou be willing, remove this cup from me, nevertheless not my will, but thine, be done.” Luke 22:41-42
Strong's G3037 λίθος lithos masculine noun
The KJV translates Strong's G3037 as: stone (49), one stone (4), another (4), stumbling stone (with G4348) (2), mill stone (with G3457) (1).
Strong's G1000 βολή bolē feminine noun
The KJV translates Strong's G1000 as: cast (1).
A “stone’s throw” is the modern equivalent of a “stone’s cast”.
The KJV translates Strong's G3037 as: stone (49), one stone (4), another (4), stumbling stone (with G4348) (2), mill stone (with G3457) (1).
Strong's G1000 βολή bolē feminine noun
The KJV translates Strong's G1000 as: cast (1).
A “stone’s throw” is the modern equivalent of a “stone’s cast”.
And being in an agony G74 he [Jesus; Luke 20:34] prayed more earnestly and his sweat was as it were great drops of blood falling down to the ground. Luke 22:44
Strong's G74 ἀγωνία agōnia feminine noun
The KJV translates Strong's G74 as: agony (1).
The sweat described as “great drops of blood” could be an allusion to viscous drops of olive oil from an olive oil press. The reader will recall that Jesus is in “Gethsemane” and Gethsemane is an [olive] oil press.
The KJV translates Strong's G74 as: agony (1).
The sweat described as “great drops of blood” could be an allusion to viscous drops of olive oil from an olive oil press. The reader will recall that Jesus is in “Gethsemane” and Gethsemane is an [olive] oil press.
an angel appears
And there appeared an angel unto him [Jesus; Luke 20:34] from heaven, strengthening him. Luke 22:43
Jesus finds the disciples asleep
And he [Jesus; v. 36] cometh unto the disciples [τοὺς μαθητὰς] and findeth them asleep and saith unto Peter [DSM], “What? Could ye not watch with me one hour? Watch and pray that ye enter not into temptation G3986. The spirit indeed is willing, but the flesh is weak.”
Matthew 26:40-41
Peter Πέτρῳ Dative Singular Masculine
In the Gospel of Matthew, there is no indication that Jesus gave Simon the nickname of Peter. Matthew simply relates that “Simon called Peter” and “Simon, who is called Peter” [Matthew 4:18, 10:2]
In the Gospel of Matthew, there is no indication that Jesus gave Simon the nickname of Peter. Matthew simply relates that “Simon called Peter” and “Simon, who is called Peter” [Matthew 4:18, 10:2]
And he [Jesus; v. 30] cometh and findeth them [Peter, James, and John; v. 30] sleeping and saith unto Peter [DSM], “Simon [VSM], sleepest thou? Couldest not thou watch one hour?”
Mark 14:37
Peter Πέτρῳ Dative Singular Masculine [DSM]
Simon Σίμων Vocative Singular Masculine [VSM]
Jesus addresses Peter as Simon. [“And Simon he surnamed Peter.” Mark 3:16]. The expected wording is that Jesus speaks to Simon, his given name, by addressing him as “Peter”, his nickname.
Simon Σίμων Vocative Singular Masculine [VSM]
Jesus addresses Peter as Simon. [“And Simon he surnamed Peter.” Mark 3:16]. The expected wording is that Jesus speaks to Simon, his given name, by addressing him as “Peter”, his nickname.
“Watch ye and pray, lest ye enter into temptation G3986. The spirit truly is ready, but the flesh is weak.” Mark 14:38
And when he [Jesus; Luke 20:34] rose up from prayer and was come to his disciples [τοὺς μαθητὰς]. He found them sleeping for sorrow and said unto them, “Why sleep ye? Rise and pray, lest ye enter into temptation G3986.” Luke 22:45-46
The Greek text has Jesus come to “the disciples”; not the incorrect translation “his disciples”.
jesus prays a second time
He [Jesus; v. 36] went away again the second time and prayed, saying, “O my Father, if this cup may not pass away from me, except I drink it, thy will be done.” And he [Jesus; v. 36] came and found them [Peter and the two sons of Zebedee; v. 37] asleep again, for their eyes were heavy. Matthew 26:42-43
And [Jesus; v. 30] again he went away and prayed and spake the same words. Mark 14:39
jesus prays a third time
And he [Jesus; v. 36] left them [Peter and the two sons of Zebedee; v. 37] and went away again and prayed the third time, saying the same words. Matthew 26:44
And when he [Jesus; v. 30] returned, he found them [Peter, James, and John; v.33] asleep again, (for their eyes were heavy,) neither wist they what to answer him. Mark 14:40
jesus prophecies
Then cometh he [Jesus; v. 36] to his disciples [τοὺς μαθητὰς αὐτοῦ] and saith unto them, “Sleep on now and take your rest. Behold, the hour is at hand and the Son of man is betrayed into the hands of sinners G268. Rise, let us be going. Behold, he is at hand that doth betray me.” Matthew 26:45-46
And he [Jesus; v. 30] cometh the third time and saith unto them [Peter, James, and John; v.33], “Sleep on now and take your rest. It is enough, the hour is come. Behold, the Son of man is betrayed into the hands of sinners G268. Rise up, let us go. Lo, he that betrayeth me is at hand.” Mark 14:41-42
Strong's G268 ἁμαρτωλός hamartōlos adjective
The KJV translates Strong's G268 as: sinner (43), sinful (4).
The KJV translates Strong's G268 as: sinner (43), sinful (4).
judas arrives
And while he [Jesus; v. 36] yet spake, lo, Judas, one of the twelve, came, and with him a great G4183 multitude G3793 with swords G3162 and staves G3586, from the chief priests G749 and elders G4245 of the people G2992. Matthew 26:47
Strong's G4183 πολύς polys adjective
The KJV translates Strong's G4183 as: many (210), much (73), great (59), miscellaneous (23).
Strong's G3793 ὄχλος ochlos masculine noun
The KJV translates Strong's G3793 as: people (82), multitude (79), press (5), company (7), number of people (1), number (1).
Strong's G3162 μάχαιρα machaira feminine noun
The KJV translates Strong's G3162 as: sword (29).
Strong's G3586 ξύλον xylon neuter noun
The KJV translates Strong's G3586 as tree (10), staff (5), wood (3), stocks (1).
Strong's G749 ἀρχιερεύς archiereus masculine noun
The KJV translates Strong's G749 as: chief priest (64), high priest (58), chief of the priest (1).
Strong's G4245 πρεσβύτερος presbyteros adjective
The KJV translates Strong's G4245 as: elder (64), old man (1), eldest (1), elder woman (1).
Strong's G2992 λαός aos masculine noun
The KJV translates Strong's G2992 as: people (143).
Matthew states that the multitude had the authority of the chief priests and the elders of the people.
The KJV translates Strong's G4183 as: many (210), much (73), great (59), miscellaneous (23).
Strong's G3793 ὄχλος ochlos masculine noun
The KJV translates Strong's G3793 as: people (82), multitude (79), press (5), company (7), number of people (1), number (1).
Strong's G3162 μάχαιρα machaira feminine noun
The KJV translates Strong's G3162 as: sword (29).
Strong's G3586 ξύλον xylon neuter noun
The KJV translates Strong's G3586 as tree (10), staff (5), wood (3), stocks (1).
Strong's G749 ἀρχιερεύς archiereus masculine noun
The KJV translates Strong's G749 as: chief priest (64), high priest (58), chief of the priest (1).
Strong's G4245 πρεσβύτερος presbyteros adjective
The KJV translates Strong's G4245 as: elder (64), old man (1), eldest (1), elder woman (1).
Strong's G2992 λαός aos masculine noun
The KJV translates Strong's G2992 as: people (143).
Matthew states that the multitude had the authority of the chief priests and the elders of the people.
And immediately, while he [Jesus; v. 30] yet spake, cometh Judas, one of the twelve, and with him a great multitude G3793 with swords G3162 and staves G3586, from the chief priests G749 and the scribes G1122 and the elders G4245. Mark 14:43
Strong's G1122 γραμματεύς grammateus masculine noun
The KJV translates Strong's G1122 as: scribe (66), townclerk (1).
Mark records that the multitude had the authority of the chief priests, the scribes, and the elders of the people.
The KJV translates Strong's G1122 as: scribe (66), townclerk (1).
Mark records that the multitude had the authority of the chief priests, the scribes, and the elders of the people.
And while he [Jesus; Luke 20:34] yet spake, behold a multitude G3793 and he that was called Judas, one of the twelve, went before them and drew near unto Jesus to kiss G3568 him.
Luke 22:47
Strong's G5368 φιλέω phileō verb
The KJV translates Strong's G5368 as: love (22), kiss (3).
All translations of G5368 as “kiss” are found in the three versions of Judas’ betrayal of Jesus.
Examples of the usage of G5368 from the fourth Gospel:
For the Father loveth G5368 the Son… John 5:20
Therefore his [Lazarus; v. 1] sisters sent unto him [Jesus; John 10:34], saying, “Lord, behold, he whom thou lovest G5368 is sick.” John 11:3
Then said the Jews, Behold how he [Jesus; v. 35] loved G5368 him [Lazarus; v. 11]! John 11:36
He that loveth G5368 his life shall lose it;... John 12:25
If ye were of the world, the world would love G5368 his own:... John 15:19
For the Father himself loveth G5368 you, because ye have loved G5368 me, and have believed that I came out from God. John 16:27
Then she [Mary Magdalene; v. 1] runneth and cometh to Simon Peter and to the other disciple, whom Jesus loved, G5368 and saith unto them… John 20:2
So when they had dined, Jesus saith to Simon Peter, “Simon, son of Jonas, lovest G25 thou me more than these?” He [Simon Peter] saith unto him, “Yea, Lord; thou knowest that I love G5368 thee.” John 21:15
He [Jesus; v. 15] saith to him [Simon Peter; v. 15] again the second time, “Simon, son of Jonas, lovest G25 thou me?” He [Simon Peter; v. 15] saith unto him, “Yea, Lord; thou knowest that I love G5368 thee.” John 21:16
He [Jesus; v. 15] saith unto him [Simon Peter: v. 15] the third time, “Simon, son of Jonas, lovest G5368 thou me?” Peter was grieved because he [Jesus; v. 15] said unto him [Simon Peter; v. 15] the third time, “Lovest G5368 thou me?” And he [Simon Peter; v. 15] said unto him [Jesus; v. 15] , “Lord, thou knowest all things; thou knowest that I love G5368 thee.” John 21:17
Strong's G25 ἀγαπάω agapaō verb
The KJV translates Strong's G25 as: love (135), beloved (7).
The KJV translates Strong's G5368 as: love (22), kiss (3).
All translations of G5368 as “kiss” are found in the three versions of Judas’ betrayal of Jesus.
Examples of the usage of G5368 from the fourth Gospel:
For the Father loveth G5368 the Son… John 5:20
Therefore his [Lazarus; v. 1] sisters sent unto him [Jesus; John 10:34], saying, “Lord, behold, he whom thou lovest G5368 is sick.” John 11:3
Then said the Jews, Behold how he [Jesus; v. 35] loved G5368 him [Lazarus; v. 11]! John 11:36
He that loveth G5368 his life shall lose it;... John 12:25
If ye were of the world, the world would love G5368 his own:... John 15:19
For the Father himself loveth G5368 you, because ye have loved G5368 me, and have believed that I came out from God. John 16:27
Then she [Mary Magdalene; v. 1] runneth and cometh to Simon Peter and to the other disciple, whom Jesus loved, G5368 and saith unto them… John 20:2
So when they had dined, Jesus saith to Simon Peter, “Simon, son of Jonas, lovest G25 thou me more than these?” He [Simon Peter] saith unto him, “Yea, Lord; thou knowest that I love G5368 thee.” John 21:15
He [Jesus; v. 15] saith to him [Simon Peter; v. 15] again the second time, “Simon, son of Jonas, lovest G25 thou me?” He [Simon Peter; v. 15] saith unto him, “Yea, Lord; thou knowest that I love G5368 thee.” John 21:16
He [Jesus; v. 15] saith unto him [Simon Peter: v. 15] the third time, “Simon, son of Jonas, lovest G5368 thou me?” Peter was grieved because he [Jesus; v. 15] said unto him [Simon Peter; v. 15] the third time, “Lovest G5368 thou me?” And he [Simon Peter; v. 15] said unto him [Jesus; v. 15] , “Lord, thou knowest all things; thou knowest that I love G5368 thee.” John 21:17
Strong's G25 ἀγαπάω agapaō verb
The KJV translates Strong's G25 as: love (135), beloved (7).
Now he [Judas; v. 47] that betrayed G3860 him [Jesus; v. 36] gave them [a great multitude, v. 47] a sign, saying, “Whomsoever I shall kiss, G5368 that same is he. Hold him fast.”
Matthew 26:48
Strong's G3860 παραδίδωμι paradidōmi verb
The KJV translates Strong's G3860 as: deliver (53), betray (40), deliver up (10), give (4), give up (4), give over (2), commit (2), miscellaneous (6).
The KJV translates Strong's G3860 as: deliver (53), betray (40), deliver up (10), give (4), give up (4), give over (2), commit (2), miscellaneous (6).
And he [Judas; v. 43] that betrayed G3680 him [Jesus; v. 30] had given them [a great multitude; v. 43] a token G4953, saying, “Whomsoever I shall kiss G5368, that same is he. Take him and lead him away safely G806.” Mark 14:44
Strong's G4953 σύσσημον syssēmon neuter noun
The KJV translates Strong's G4953 as: token (1).
Strong's G806 ἀσφαλῶς asphalōs adverb
The KJV translates Strong's G806 as: safely (2), assuredly (1).
The KJV translates Strong's G4953 as: token (1).
Strong's G806 ἀσφαλῶς asphalōs adverb
The KJV translates Strong's G806 as: safely (2), assuredly (1).
And Judas also, which betrayed G3680 him [Jesus; v. 1], knew the place, for Jesus ofttimes G4178 resorted G4863 thither with his disciples [τῶν μαθητῶν αὐτοῦ]. John 18:2
Strong's G4178 πολλάκις pollakis adverb
The KJV translates Strong's G4178 as: often (7), oft (5), ofttimes (3), oftentimes (3).
Strong's G4863 συνάγω synagō verb
The KJV translates Strong's G4863 as: gather (15), be gathered together (12), gather together (9), come together (6), be gathered (4), be assembled (3), take in (3), miscellaneous (10).
The KJV translates Strong's G4178 as: often (7), oft (5), ofttimes (3), oftentimes (3).
Strong's G4863 συνάγω synagō verb
The KJV translates Strong's G4863 as: gather (15), be gathered together (12), gather together (9), come together (6), be gathered (4), be assembled (3), take in (3), miscellaneous (10).
Judas then, having received a band G4686 of men and officers G5257 from the chief priests G749 and Pharisees G5330, cometh thither with lanterns G5322 and torches G2985 and weapons G3696. John 18:3
Strong's G4686 σπεῖρα speira feminine noun
The KJV translates Strong's G4686 as: band (7).
σπεῖρα speira is “a military cohort (Polybius 11, 23, 1 τρεῖς σπείρας. τοῦτο δέ καλεῖται τό σύνταγμα τῶν πεζῶν παρά Ῥωμαίοις κωρτις), i. e. the tenth part of a legion (i. e. about 600 men (i. e. legionaries), or if auxilialies [sic] either 500 or 1,000”.
According to the fourth Gospel, a minimum of 500 soldiers were sent to arrest Jesus.
Strong's G5257 ὑπηρέτης hypēretēs masculine noun
The KJV translates Strong's G5257 as: officer (11), minister (5), servant (4).
Strong's G5330 Φαρισαῖος pharisaios masculine noun
The KJV translates Strong's G5330 as: Pharisee (100).
Strong's G5322 φανός phanos masculine noun
The KJV translates Strong's G5322 as: lantern (1).
Strong's G2985 λαμπάς lampas feminine noun
The KJV translates Strong's G2985 as: lamp (7), torch (1), light (1).
Unlike the Synoptic Gospels, the Gospel of John states that torches were brought by the multitude which, in itself, is not unusual, as the arrest was at night. However, the arrest occurred either a day or two before the full moon and the brightness of a full moon is sufficient to adequately see, as Mary Magdalene found the tomb at night. [John 20:1] Therefore, based on the usage of torches, it is reasonable to conclude that the night of Jesus’ arrest was cloudy.
Strong's G3696 ὅπλον hoplon neuter noun
The KJV translates Strong's G3696 as: weapon (2), instrument (2), armour (2).
But Peter followed him [Jesus; v. 47] afar off unto the high priest's palace and went in and sat with the servants, [officers] G5257 to see the end G5056. Matthew 26:58
Strong's G5056 τέλος telos neuter noun
The KJV translates Strong's G5056 as: end (35), custom (3), uttermost (1), finally (1), ending (1), by (one's) continual (with G1519) (1).
And Peter followed him [Jesus; v. 53] afar off, even into the palace of the high priest and he sat with the servants [officers] G5257 and warmed himself at the fire. Mark 14:54
And some began to spit on him [Jesus; v. 62] and to cover his face and to buffet him and to say unto him, “Prophesy” and the servants [officers] G5257 did strike him with the palms of their hands. Mark 14:65
A multitude came from the chief priests and elders of the people [Matthew 26:47]. A multitude came from the chief priests, the scribes, and the elders [Mark 14:43]. A multitude came to arrest Jesus [Luke 22:47]. A multitude came to arrest Jesus and consisted of officers and Pharisees [John 18:3].
The KJV translates Strong's G4686 as: band (7).
σπεῖρα speira is “a military cohort (Polybius 11, 23, 1 τρεῖς σπείρας. τοῦτο δέ καλεῖται τό σύνταγμα τῶν πεζῶν παρά Ῥωμαίοις κωρτις), i. e. the tenth part of a legion (i. e. about 600 men (i. e. legionaries), or if auxilialies [sic] either 500 or 1,000”.
According to the fourth Gospel, a minimum of 500 soldiers were sent to arrest Jesus.
Strong's G5257 ὑπηρέτης hypēretēs masculine noun
The KJV translates Strong's G5257 as: officer (11), minister (5), servant (4).
Strong's G5330 Φαρισαῖος pharisaios masculine noun
The KJV translates Strong's G5330 as: Pharisee (100).
Strong's G5322 φανός phanos masculine noun
The KJV translates Strong's G5322 as: lantern (1).
Strong's G2985 λαμπάς lampas feminine noun
The KJV translates Strong's G2985 as: lamp (7), torch (1), light (1).
Unlike the Synoptic Gospels, the Gospel of John states that torches were brought by the multitude which, in itself, is not unusual, as the arrest was at night. However, the arrest occurred either a day or two before the full moon and the brightness of a full moon is sufficient to adequately see, as Mary Magdalene found the tomb at night. [John 20:1] Therefore, based on the usage of torches, it is reasonable to conclude that the night of Jesus’ arrest was cloudy.
Strong's G3696 ὅπλον hoplon neuter noun
The KJV translates Strong's G3696 as: weapon (2), instrument (2), armour (2).
But Peter followed him [Jesus; v. 47] afar off unto the high priest's palace and went in and sat with the servants, [officers] G5257 to see the end G5056. Matthew 26:58
Strong's G5056 τέλος telos neuter noun
The KJV translates Strong's G5056 as: end (35), custom (3), uttermost (1), finally (1), ending (1), by (one's) continual (with G1519) (1).
And Peter followed him [Jesus; v. 53] afar off, even into the palace of the high priest and he sat with the servants [officers] G5257 and warmed himself at the fire. Mark 14:54
And some began to spit on him [Jesus; v. 62] and to cover his face and to buffet him and to say unto him, “Prophesy” and the servants [officers] G5257 did strike him with the palms of their hands. Mark 14:65
A multitude came from the chief priests and elders of the people [Matthew 26:47]. A multitude came from the chief priests, the scribes, and the elders [Mark 14:43]. A multitude came to arrest Jesus [Luke 22:47]. A multitude came to arrest Jesus and consisted of officers and Pharisees [John 18:3].
The kiss of judas
Now he [Judas; v. 47] that betrayed him [Jesus; v. 36] gave them [a great multitude, v. 47] a sign G4592, saying, “Whomsoever I shall kiss G5368, that same is he. Hold him fast.” Matthew 26:48
Strong's G4592 σημεῖον sēmeion neuter noun
The KJV translates Strong's G4592 as: sign (50), miracle (23), wonder (3), token (1).
The KJV translates Strong's G4592 as: sign (50), miracle (23), wonder (3), token (1).
And forthwith he [Judas; v. 47] came to Jesus and said, “Hail, master G4461.” and kissed G2705 him. Matthew 26:49
Strong's G4461 ῥαββί rhabbi masculine noun
The KJV translates Strong's G4461 as: Master (Christ) (9), Rabbi (Christ) (5), rabbi (3).
Strong's G2705 καταφιλέω kataphileō verb
The KJV translates Strong's G2705 as: kiss (6).
The KJV translates Strong's G4461 as: Master (Christ) (9), Rabbi (Christ) (5), rabbi (3).
Strong's G2705 καταφιλέω kataphileō verb
The KJV translates Strong's G2705 as: kiss (6).
And Jesus said unto him [Judas; v. 47], “Friend G2083, wherefore art thou come?” Then came they [a great multitude, v. 47] and laid hands on Jesus and took him. Matthew 26:50
Strong's G2083 ἑταῖρος hetairos masculine noun
The KJV translates Strong's G2083 as: friend (3), fellow (1).
The KJV translates Strong's G2083 as: friend (3), fellow (1).
And he [Judas; v; 43] that betrayed him [Jesus; v. 30] had given them [a great multitude, v. 43] a token G4953, saying, “Whomsoever I shall kiss, G5368 that same is he. Take him and lead him away safely.” And as soon as he [Judas; v. 43] was come, he goeth straightway to him [Jesus; v. 30] and saith, “Master G4461, master G4461.” and kissed G2705 him. Mark 14:44-45
“Master, master.” should be either be transliterated as “Rabbi, rabbi” or translated as “Teacher, teacher.”
“Not every one that saith unto me, ‘Lord, Lord’, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven.” Matthew 7:21
“Not every one that saith unto me, ‘Lord, Lord’, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven.” Matthew 7:21
But Jesus said unto him, “Judas, betrayest thou the Son of man with a kiss G5370?” Luke 22:48
The Gospel according to Saint John does not need Judas to identify Jesus to the multitude, as Jesus freely identifies himself.
jesus inquires of the soldiers
Jesus therefore, knowing all things that should come upon him, went forth and said unto them [a band of men and officers; v. 3], “Whom seek ye?” They [a band of men and officers; v. 3] answered him, “Jesus of Nazareth.” [ASM] Jesus saith unto them, “I am he.” And Judas also, which betrayed G3860 him, stood with them. John 18:4-5
Jesus of Nazareth Ἰησοῦν τὸν Ναζωραῖον Accusative Singular Masculine
As soon then as he [Jesus; v. 5] had said unto them [a band of men and officers; v. 3], “I am he”, they went backward and fell to the ground. Then asked he [Jesus; v. 5] them [a band of men and officers; v. 3] again, “Whom seek ye?” And they said, “Jesus of Nazareth [ASM].” John 18:6-7
Jesus of Nazareth Ἰησοῦν τὸν Ναζωραῖον Accusative Singular Masculine
Jesus answered, “I have told you that I am he. If therefore ye seek me, let these go their way.” That the saying might be fulfilled, which he spake, “Of them which thou gavest me have I lost none.” John 18:8-9
Jesus alludes to his previous statement:
“And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day” [John 6:39].
“And this is the Father's will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day” [John 6:39].
the disciples ask jesus if they should fight
When they [the disciples; v. 39] which were about him [Jesus; v. 48] saw what would follow G2071, they said unto him, “Lord, shall we smite G3960 with the sword?” Luke 22:49
Strong's G2071 ἔσομαι esomai verb
The KJV translates Strong's G2071 as: shall be (151), will be (9), be (6), shall have (6), shall come to pass (4), shall (4), not translated (1), miscellaneous (7)
Strong's G3960 πατάσσω patassō verb
The KJV translates Strong's G3960 as: smite (9), strike (1).
The KJV translates Strong's G2071 as: shall be (151), will be (9), be (6), shall have (6), shall come to pass (4), shall (4), not translated (1), miscellaneous (7)
Strong's G3960 πατάσσω patassō verb
The KJV translates Strong's G3960 as: smite (9), strike (1).
the servant attacked
And, behold, one G1520 of them which G3588 were with Jesus stretched out his hand and drew G645 his sword G3162 and struck a servant of the high priest's G749 and smote off his ear. Matthew 26:51
Strong's G1520 εἷς heis numeral
The KJV translates Strong's G1520 as: one (229), a (9), other (6), some (6), not translated (4), miscellaneous (18).
Strong's G3588 ὁ ho article In all their inflections, the definite article
The KJV translates Strong's G3588 as: which (413), who (79), the things (11), the son (8), miscellaneous (32).
Strong's G645 ἀποσπάω apospaō verb
The KJV translates Strong's G645 as: draw (1), withdraw (1), draw away (1), be gotten (1).
The KJV translates Strong's G1520 as: one (229), a (9), other (6), some (6), not translated (4), miscellaneous (18).
Strong's G3588 ὁ ho article In all their inflections, the definite article
The KJV translates Strong's G3588 as: which (413), who (79), the things (11), the son (8), miscellaneous (32).
Strong's G645 ἀποσπάω apospaō verb
The KJV translates Strong's G645 as: draw (1), withdraw (1), draw away (1), be gotten (1).
Then said Jesus unto him [one of them; v. 51], “Put up again thy sword G3162 into his place, for all they that take the sword G3162 shall perish with the sword G3162 . Thinkest thou that I cannot now pray to my Father and he shall presently give me more than twelve legions G3003 of angels? But how then shall the scriptures G1124 be fulfilled, that thus it must be?”
Matthew 26:52-54
Strong's G3003 λεγιών legiōn feminine noun
The KJV translates Strong's G3003 as: legion (4).
A legion is “(a body of soldiers whose number differed at different times, and in the time of Augustus seems to have consisted of 6,826 men (i. e. 6,100 foot soldiers, and 726 horsemen)).”
Strong's G1124 γραφή graphē feminine noun
The KJV translates Strong's G1124 as: scripture (51).
The KJV translates Strong's G3003 as: legion (4).
A legion is “(a body of soldiers whose number differed at different times, and in the time of Augustus seems to have consisted of 6,826 men (i. e. 6,100 foot soldiers, and 726 horsemen)).”
Strong's G1124 γραφή graphē feminine noun
The KJV translates Strong's G1124 as: scripture (51).
And one of them [disciples; v. 32] that stood by drew G4685 a sword and smote G3817 a servant of the high priest G749 and cut off his ear. Mark 14:47
Strong's G4685 σπάω spaō verb
The KJV translates Strong's G4685 as: draw (1), draw out (1).
Strong's G3817 παίω paiō verb
The KJV translates Strong's G3817 as: smite (4), strike (1).
The KJV translates Strong's G4685 as: draw (1), draw out (1).
Strong's G3817 παίω paiō verb
The KJV translates Strong's G3817 as: smite (4), strike (1).
And one G1520 of them [disciples; v. 45] smote G3960 the servant of the high priest G749 and cut off his right ear. Luke 22:50
Then Simon Peter [NSM] having a sword G3162 drew G1670 it and smote the high priest's G749 servant and cut off his right ear. The servant's name was Malchus. John 18:10
Simon Peter Σίμων οὖν Πέτρος Nominative Singular Masculine
Strong's G1670 ἕλκω helkō verb
The KJV translates Strong's G1670 as: draw (8).
The authors of Matthew and Mark only know that the servant’s ear was detached in the altercation. Luke adds the detail that it was the servant's right ear and the fourth Gospel adds the servants name. From the totality of the Gospel of John, the author is aware of the conduct and internal workings of the Jewish leaders, so it is reasonable to conclude that he is a member of the council. Therefore, it is not unexpected that he would know the name of the high priest’s servant.
Strong's G1670 ἕλκω helkō verb
The KJV translates Strong's G1670 as: draw (8).
The authors of Matthew and Mark only know that the servant’s ear was detached in the altercation. Luke adds the detail that it was the servant's right ear and the fourth Gospel adds the servants name. From the totality of the Gospel of John, the author is aware of the conduct and internal workings of the Jewish leaders, so it is reasonable to conclude that he is a member of the council. Therefore, it is not unexpected that he would know the name of the high priest’s servant.
jesus speaks to peter
Then said Jesus unto Peter [DSM], “Put up thy sword G3162 into the sheath. The cup which my Father hath given me, shall I not drink it?” John 18:11
Peter Πέτρῳ Dative Singular Masculine
jesus heals the servant
And Jesus answered and said, “Suffer ye thus far.” and he touched his ear and healed him [the servant; v. 50]. Luke 22:51
Only the Gospel of Luke records that Jesus healed the injured servant.
the disciples abandon jesus
Then all the disciples forsook G863 him [Jesus; v. 55] and fled. Matthew 26:56
Strong's G863 ἀφίημι aphiēmi verb
The KJV translates Strong's G863 as: leave (52), forgive (47), suffer (14), let (8), forsake (6), let alone (6), miscellaneous (13).
The KJV translates Strong's G863 as: leave (52), forgive (47), suffer (14), let (8), forsake (6), let alone (6), miscellaneous (13).
And they [disciples; v. 32] all forsook G863 him [Jesus; v. 48] and fled. Mark 14:50
Only the Gospels of Matthew and of Mark record that the disciples fled.
jesus taught openly at the temple
In that same hour said Jesus to the multitudes G3793, “Are ye come out as against a thief G3027 with swords G3162 and staves G3562 for to take me? I sat daily with you teaching in the temple and ye laid no hold on me.” But all this was done, that the scriptures of the prophets might be fulfilled. Matthew 26:55-56
Strong's G3027 λῃστής lēstēs masculine noun
The KJV translates Strong's G3027 as: thief (11), robber (4).
“scriptures of the prophets”
γραφαὶ [Nominative Plural Feminine] τῶν προφητῶν [Genitive Plural Masculine]
The KJV translates Strong's G3027 as: thief (11), robber (4).
“scriptures of the prophets”
γραφαὶ [Nominative Plural Feminine] τῶν προφητῶν [Genitive Plural Masculine]
And Jesus answered and said unto them [a great multitude; v. 43], “Are ye come out, as against a thief G3027, with swords G3162 and with staves G3586 to take me? I was daily with you in the temple teaching and ye took me not, but the scriptures G1124 must be fulfilled G4137.”
Mark 14:48-49
Strong's G4137 πληρόω plēroō verb
The KJV translates Strong's G4137 as: fulfil (51), fill (19), be full (7), complete (2), end (2), miscellaneous (9).
The KJV translates Strong's G4137 as: fulfil (51), fill (19), be full (7), complete (2), end (2), miscellaneous (9).
Then Jesus said unto the chief priests G749 and captains G4755 of the temple and the elders G4245 which were come to him, “Be ye come out, as against a thief G3027, with swords G3162 and staves G3586? When I was daily with you in the temple, ye stretched forth no hands against me. But this is your hour and the power of darkness.” Luke 22:52-53
Strong's G4755 στρατηγός stratēgos masculine noun
The KJV translates Strong's G4755 as: captain (5), magistrate (5).
“the power of darkness”
i exousía toú skótous
ἡ ἐξουσία [Nominative Singular Feminine] τοῦ σκότους [Genitive Singular Neuter]
Jesus either taught for at least one year, and possibly up to three years, as three Passovers are mentioned in the fourth Gospel [John 2:13, 6:4, 11:55], before his arrest, so his question of why the authorities waited until nightfall to arrest him is not without merit.
The authorities may have reasoned that Jesus’ arrest in public may not be the most prudent course or action, as it may precipitate an open revolt. However, there may be a practical matter that motivated the authorities, that is, the arrest of the wrong person would be negatively interpreted by the populace and, once again, lead to an open revolt.
Jesus was a public figure, so what could be the possible challenge of arresting him, as hundreds of Roman soldiers, at a minimum, would be able to identify him and this does not include the thousand of civilians who heard Jesus speak. Yet, the council did not move against Jesus until Judas approached them, so the conclusion is that the councilmembers were biding their time until they had someone from Jesus’ inner circle to betray him.
We must ask: Why does the council seem both eager and reluctant to arrest Jesus? The answer is the same for the Jewish Council as it was for the Roman: to arrest the wrong person would create a political dilemma. However, we know that Jesus interacted with the Pharisees and religious leaders, so why could they not identify Jesus? While one might suggest that all Israelites look the same to the Roman occupiers, one cannot maintain that the Israelites look the same to fellow Israelites.
The solution to the challenge must exclude both the sheer force of strength, the Roman soldiers, and intellectual acumen, the Pharisees, otherwise, Jesus would have been arrested early in his career.
Saint Thomas said that he wanted to die with Lazarus: “Let us also go, that we may die with him” [John 11:16]. But this is not the only odd aspect of Saint Thomas. Saint Thomas is mentioned only once in each of the Synoptic Gospels [Matthew 10:3, Mark 3:18, Luke 6:15] and yet he has a more pronounced role in the fourth Gospel, being mentioned on eight occasions.
Strong's G2381 Θωμᾶς thōmas proper masculine noun
Of Aramaic origin, cf תְּאוֹמִים (H8380) The KJV translates Strong's H8380 as: twin (4)
The KJV translates Strong's G2381 as: Thomas (12).
On three occasions, Thomas is given an additional name:
“Then said Thomas, which is called Didymus, G1324…” John 11:16
“But Thomas, one of the twelve, called Didymus, G1324…” John 20:24
“There were together Simon Peter, and Thomas called Didymus, G1324…” John 21:2
Strong's G1324 Δίδυμος didymos proper masculine noun
Prolongation from δίς (G1364)
Strong's G1364 δίς dis adverb
The KJV translates Strong's G1364 as: twice (4), again (2).
The KJV translates Strong's G1324 as: Didymus (3).
Typically, nicknames provide additional information about a person, although nicknames may be counterintuitive, such as naming a bald man “Curly” a tall man “Shorty”.
Simon’s nickname, Peter, suggests intractability and obstinacy and this view is confirmed on many occasions:
Then Peter took him [Jesus; v. 21] and began to rebuke him, saying, “Be it far from thee, Lord: this shall not be unto thee.” Matthew 16:22
Peter answered and said unto him [Jesus; v. 31], “Though all men shall be offended because of thee, yet will I never be offended.” Matthew 26:33
Peter said unto him [Jesus; v. 34], “Though I should die with thee, yet will I not deny thee.” Matthew 26:35
Peter said unto him [Jesus; v. 46], “Lord, why cannot I follow thee now? I will lay down my life for thy sake.” John 13:37
John and James were given fiery nicknames:
And James the son of Zebedee, and John the brother of James; and he [Jesus] surnamed them Boanerges, which is, The sons of thunder: Mark 3:17
However, when the topic of the nickname of Thomas is examined, the following is discovered:
“Then said Twin, which is called Twin …” John 11:16
“But Twin, one of the twelve, called Twin, …” John 20:24
“There were together Simon Peter, and Twin called Twin …” John 21:2
Since the nickname of Didymus provides no additional information on either the character or any physical traits of Thomas, it is reasonable to conclude that certain information is being concealed and not, as expected, being revealed. The only firm conclusion from this nickname is that Thomas is a twin.
Philip was from the same town as Andrew and Peter, so it is possible that he knew them:
Now Philip was of Bethsaida, the city of Andrew and Peter. John 1:44
Philip finds Nathanael:
Philip findeth Nathanael… John 1:45
Judas, not Iscariot, is the brother of James [presumed to not be a brother of Jesus:
And Judas the brother of James … Luke 6:16
John and James [presumed to not be the brother of Jesus] are brothers:
[Jesus, v. 18] saw other two brethren, James the son of Zebedee, and John his brother…
Matthew 4:21
Jesus and James are brothers:
But other of the apostles saw I [Saint Paul; v. 1] none, save James the Lord's brother.
Galatians 1:19
The sons of Alphaeus:
James the son of Alphaeus… Matthew 10:3
Levi the son of Alphaeus… Mark 2:14
Andrew is the brother of Simon:
[Andrew], Simon Peter's brother. John 1:40
One three occasions, John state that Judas Iscariot is the son of Simon:
He spake of Judas Iscariot the son of Simon… John 6:71
Then saith one of his disciples, Judas Iscariot, Simon's son …, John 12:4
[Jesus] gave it to Judas Iscariot, the son of Simon. John 13:26
Eight of the twelve Apostles are brothers and one, Judas Iscariot, is a son of an Apostle. If James is included in the list of relations, then the number of the Apostles who are either related to one another or related to Jesus increases to ten Apostles. If Philip knew Nathanael before their ministry, then twelve Apostles were either related or were previous acquaintances.
Since Saint Thomas is not listed, but twelve Apostles are listed, then it is likely that the name “James” should not be assigned to four individuals. The exact number of James is beyond the scope of this essay.
Judas the brother of James Luke 6:16
John the brother of James Matthew 4:21
Jesus the brother of James Galatians 1:19
James the son of Alphaeus Matthew 10:3
Levi the son of Alphaeus Mark 2:14
Therefore, Levi is the brother, or half brother, of James.
Is not this the carpenter's son…and his brethren, James G2385 and Joses G2500 and Simon G4613 and Judas G2455? Matthew 13:55
Strong's G2385 Ἰάκωβος iakōbos proper masculine noun
The KJV translates Strong's G2385 as: James (son of Zebedee) (21), James (son of Alphaeus) (16), James (half-brother of Jesus) (5).
G2385 is consistently translated as “James”. According to the scheme utilized by the BlueLetterBible.com, there are three James mentioned in the New Testament. It should be noted that James is absent from the fourth Gospel.
Strong's G2500 Ἰωσῆς iōsēs proper masculine noun
The KJV translates Strong's G2500 as: Joses (brother of James) (3), Joses (Brother of Jesus) (2), Joses (Barnabas) (1).
Perhaps Joses, the brother of James, and Joses, the brother of Jesus, should be combined into one individual.
Strong's G4613 Σίμων simōn proper masculine noun
The KJV translates Strong's G4613 as: Simon (Peter) (49), Simon (Zelotes) (4), Simon (father of Judas) (4), Simon (Magus) (4), Simon (the tanner) (4), Simon (the Pharisee) (3), Simon (of Cyrene) (3), Simon (brother of Jesus) (2), Simon (the leper) (2).
Strong's G2455 Ἰούδας ioudas proper masculine noun
The KJV translates Strong's G2455 as: Judas (Iscariot) (22), Juda (Son of Jacob) (7), Judah (Son of Jacob) (1), Judas (Son of Jacob) (2), Judas (Brother of James) (3), Jude (Brother of James) (1), Judas Barsabas (3x), Juda (Ancestors of Jesus) (2), miscellaneous (1).
G2455 is translated variously as “Judas”, “Juda”, “Judah”, or Jude”. It seems that Judas, the brother of James, and Jude, the brother of James, should be combined into one individual [Matthew 13:55, Mark 6:3, Luke 6:16; Acts 1:13].
Is not this the carpenter… the brother of James G2385 and Joses G2500 and of Juda G2455 and Simon G4613? Mark 6:3
The KJV translates Strong's G4755 as: captain (5), magistrate (5).
“the power of darkness”
i exousía toú skótous
ἡ ἐξουσία [Nominative Singular Feminine] τοῦ σκότους [Genitive Singular Neuter]
Jesus either taught for at least one year, and possibly up to three years, as three Passovers are mentioned in the fourth Gospel [John 2:13, 6:4, 11:55], before his arrest, so his question of why the authorities waited until nightfall to arrest him is not without merit.
The authorities may have reasoned that Jesus’ arrest in public may not be the most prudent course or action, as it may precipitate an open revolt. However, there may be a practical matter that motivated the authorities, that is, the arrest of the wrong person would be negatively interpreted by the populace and, once again, lead to an open revolt.
Jesus was a public figure, so what could be the possible challenge of arresting him, as hundreds of Roman soldiers, at a minimum, would be able to identify him and this does not include the thousand of civilians who heard Jesus speak. Yet, the council did not move against Jesus until Judas approached them, so the conclusion is that the councilmembers were biding their time until they had someone from Jesus’ inner circle to betray him.
We must ask: Why does the council seem both eager and reluctant to arrest Jesus? The answer is the same for the Jewish Council as it was for the Roman: to arrest the wrong person would create a political dilemma. However, we know that Jesus interacted with the Pharisees and religious leaders, so why could they not identify Jesus? While one might suggest that all Israelites look the same to the Roman occupiers, one cannot maintain that the Israelites look the same to fellow Israelites.
The solution to the challenge must exclude both the sheer force of strength, the Roman soldiers, and intellectual acumen, the Pharisees, otherwise, Jesus would have been arrested early in his career.
Saint Thomas said that he wanted to die with Lazarus: “Let us also go, that we may die with him” [John 11:16]. But this is not the only odd aspect of Saint Thomas. Saint Thomas is mentioned only once in each of the Synoptic Gospels [Matthew 10:3, Mark 3:18, Luke 6:15] and yet he has a more pronounced role in the fourth Gospel, being mentioned on eight occasions.
Strong's G2381 Θωμᾶς thōmas proper masculine noun
Of Aramaic origin, cf תְּאוֹמִים (H8380) The KJV translates Strong's H8380 as: twin (4)
The KJV translates Strong's G2381 as: Thomas (12).
On three occasions, Thomas is given an additional name:
“Then said Thomas, which is called Didymus, G1324…” John 11:16
“But Thomas, one of the twelve, called Didymus, G1324…” John 20:24
“There were together Simon Peter, and Thomas called Didymus, G1324…” John 21:2
Strong's G1324 Δίδυμος didymos proper masculine noun
Prolongation from δίς (G1364)
Strong's G1364 δίς dis adverb
The KJV translates Strong's G1364 as: twice (4), again (2).
The KJV translates Strong's G1324 as: Didymus (3).
Typically, nicknames provide additional information about a person, although nicknames may be counterintuitive, such as naming a bald man “Curly” a tall man “Shorty”.
Simon’s nickname, Peter, suggests intractability and obstinacy and this view is confirmed on many occasions:
Then Peter took him [Jesus; v. 21] and began to rebuke him, saying, “Be it far from thee, Lord: this shall not be unto thee.” Matthew 16:22
Peter answered and said unto him [Jesus; v. 31], “Though all men shall be offended because of thee, yet will I never be offended.” Matthew 26:33
Peter said unto him [Jesus; v. 34], “Though I should die with thee, yet will I not deny thee.” Matthew 26:35
Peter said unto him [Jesus; v. 46], “Lord, why cannot I follow thee now? I will lay down my life for thy sake.” John 13:37
John and James were given fiery nicknames:
And James the son of Zebedee, and John the brother of James; and he [Jesus] surnamed them Boanerges, which is, The sons of thunder: Mark 3:17
However, when the topic of the nickname of Thomas is examined, the following is discovered:
“Then said Twin, which is called Twin …” John 11:16
“But Twin, one of the twelve, called Twin, …” John 20:24
“There were together Simon Peter, and Twin called Twin …” John 21:2
Since the nickname of Didymus provides no additional information on either the character or any physical traits of Thomas, it is reasonable to conclude that certain information is being concealed and not, as expected, being revealed. The only firm conclusion from this nickname is that Thomas is a twin.
Philip was from the same town as Andrew and Peter, so it is possible that he knew them:
Now Philip was of Bethsaida, the city of Andrew and Peter. John 1:44
Philip finds Nathanael:
Philip findeth Nathanael… John 1:45
Judas, not Iscariot, is the brother of James [presumed to not be a brother of Jesus:
And Judas the brother of James … Luke 6:16
John and James [presumed to not be the brother of Jesus] are brothers:
[Jesus, v. 18] saw other two brethren, James the son of Zebedee, and John his brother…
Matthew 4:21
Jesus and James are brothers:
But other of the apostles saw I [Saint Paul; v. 1] none, save James the Lord's brother.
Galatians 1:19
The sons of Alphaeus:
James the son of Alphaeus… Matthew 10:3
Levi the son of Alphaeus… Mark 2:14
Andrew is the brother of Simon:
[Andrew], Simon Peter's brother. John 1:40
One three occasions, John state that Judas Iscariot is the son of Simon:
He spake of Judas Iscariot the son of Simon… John 6:71
Then saith one of his disciples, Judas Iscariot, Simon's son …, John 12:4
[Jesus] gave it to Judas Iscariot, the son of Simon. John 13:26
Eight of the twelve Apostles are brothers and one, Judas Iscariot, is a son of an Apostle. If James is included in the list of relations, then the number of the Apostles who are either related to one another or related to Jesus increases to ten Apostles. If Philip knew Nathanael before their ministry, then twelve Apostles were either related or were previous acquaintances.
Since Saint Thomas is not listed, but twelve Apostles are listed, then it is likely that the name “James” should not be assigned to four individuals. The exact number of James is beyond the scope of this essay.
Judas the brother of James Luke 6:16
John the brother of James Matthew 4:21
Jesus the brother of James Galatians 1:19
James the son of Alphaeus Matthew 10:3
Levi the son of Alphaeus Mark 2:14
Therefore, Levi is the brother, or half brother, of James.
Is not this the carpenter's son…and his brethren, James G2385 and Joses G2500 and Simon G4613 and Judas G2455? Matthew 13:55
Strong's G2385 Ἰάκωβος iakōbos proper masculine noun
The KJV translates Strong's G2385 as: James (son of Zebedee) (21), James (son of Alphaeus) (16), James (half-brother of Jesus) (5).
G2385 is consistently translated as “James”. According to the scheme utilized by the BlueLetterBible.com, there are three James mentioned in the New Testament. It should be noted that James is absent from the fourth Gospel.
Strong's G2500 Ἰωσῆς iōsēs proper masculine noun
The KJV translates Strong's G2500 as: Joses (brother of James) (3), Joses (Brother of Jesus) (2), Joses (Barnabas) (1).
Perhaps Joses, the brother of James, and Joses, the brother of Jesus, should be combined into one individual.
Strong's G4613 Σίμων simōn proper masculine noun
The KJV translates Strong's G4613 as: Simon (Peter) (49), Simon (Zelotes) (4), Simon (father of Judas) (4), Simon (Magus) (4), Simon (the tanner) (4), Simon (the Pharisee) (3), Simon (of Cyrene) (3), Simon (brother of Jesus) (2), Simon (the leper) (2).
Strong's G2455 Ἰούδας ioudas proper masculine noun
The KJV translates Strong's G2455 as: Judas (Iscariot) (22), Juda (Son of Jacob) (7), Judah (Son of Jacob) (1), Judas (Son of Jacob) (2), Judas (Brother of James) (3), Jude (Brother of James) (1), Judas Barsabas (3x), Juda (Ancestors of Jesus) (2), miscellaneous (1).
G2455 is translated variously as “Judas”, “Juda”, “Judah”, or Jude”. It seems that Judas, the brother of James, and Jude, the brother of James, should be combined into one individual [Matthew 13:55, Mark 6:3, Luke 6:16; Acts 1:13].
Is not this the carpenter… the brother of James G2385 and Joses G2500 and of Juda G2455 and Simon G4613? Mark 6:3
Matthew 13:55
Ἰακώβου iakōbos Ἰωσῆ iōsē Σίμωνος simōn Ἰούδας ioudas |
Mark 6:3
Ἰακώβου iakōbos Ἰωσῆ iōsē Ἰούδα ioudas Σίμωνος simōn |
One conclusion explaining why Jesus was not arrested early in his career was due to the fact that Romans and Pharisees were incapable of identifying him, although one who was familiar with Jesus could recognize him. This solution would clarify why Judas Iscariot, in the Synoptic Gospels, was required to identify Jesus, to distinguish him from among the disciples, to the authorities.
A reasonable solution to the three issues - why the Romans did not arrest Jesus, why the Jewish Council did not arrest Jesus, and why Judas was needed to identify Jesus- is that Jesus and Thomas were identical twins.
A reasonable solution to the three issues - why the Romans did not arrest Jesus, why the Jewish Council did not arrest Jesus, and why Judas was needed to identify Jesus- is that Jesus and Thomas were identical twins.
jesus taken
And they [a great multitude; v. 43] laid their hands on him [Jesus; v. 30] and took him.
Mark 14:46
Then the band G4686 and the captain G5506 and officers G5257 of the Jews took Jesus and bound G1210 him, John 18:12
Strong's G5506 χιλίαρχος chiliarchos masculine noun
The KJV translates Strong's G5506 as: chief captain (19), captain (2), high captain (1).
χιλίαρχος chilíarchos, from G5507 and G757; the commander of a thousand soldiers
Strong's G1210 δέω deō verb
The KJV translates Strong's G1210 as: bind (37), tie (4), knit (1), be in bonds (1), wind (1).
The fourth Gospel ascribes the arrest of Jesus to the Jews, not to the Romans who would excecute him.
The KJV translates Strong's G5506 as: chief captain (19), captain (2), high captain (1).
χιλίαρχος chilíarchos, from G5507 and G757; the commander of a thousand soldiers
Strong's G1210 δέω deō verb
The KJV translates Strong's G1210 as: bind (37), tie (4), knit (1), be in bonds (1), wind (1).
The fourth Gospel ascribes the arrest of Jesus to the Jews, not to the Romans who would excecute him.
a certain young young man escapes
And there followed him [Jesus; v. 48] a certain G5100 young man G3495 , having a linen cloth G4616 cast about his naked G1131 body and the young men G3495 laid hold on him [a certain young man] and he left the linen cloth G4616 and fled from them [the young men] naked G1131. Mark 14:51-52
Strong's G5100 τις tis pronoun
The KJV translates Strong's G5100 as: certain (104), some (73), any man (55), any (37), one (34), man (34), anything (24), a (9), certain man (7), something (6), somewhat (6), ought (5), some man (4), certain thing (2), nothing (with G3756) (2), divers (2), he (2), thing (1), another (2), not translated (17), miscellaneous (22).
Strong's G3495 νεανίσκος neaniskos masculine noun
The KJV translates Strong's G3495 as: young man (10).
Strong's G4616 σινδών sindōn feminine noun
The KJV translates Strong's G4616 as: linen cloth (3), linen (2), fine linen (1).
And when Joseph had taken the body [of Jesus; v. 58] , he wrapped it in a clean linen cloth, G4616 Matthew 27:59
And he [Joseph of Arimathaea; v. 43] bought fine linen G4616 and took him down and wrapped him [Jesus; v. 37] in the linen G4616 … Mark 15:46
And he [Joseph; v. 50] took it [the body of Jesus; v. 52] down and wrapped it in linen G4616 …
Luke 23:53
The wording “linen clothes” is found in:
Then arose Peter and ran unto the sepulchre and stooping down, he beheld the linen clothes G3608 laid by themselves… Luke 24:12
Then took [Joseph of Arimathea and Nicodemus; vv. 38, 39] they the body of Jesus and wound it in linen clothes G3608 … John 19:40
And he [the disciple, whom Jesus loved; v. 2] stooping down and looking in, saw the linen clothes G3608 lying; yet went he not in. Then cometh Simon Peter following him and went into the sepulchre and seeth the linen clothes G3608 lie and the napkin, that was about his head, not lying with the linen clothes, G3608 but wrapped together in a place by itself. John 20:5-7
Strong's G3608 ὀθόνιον othonion neuter noun
The KJV translates Strong's G3608 as: linen clothes (5).
And he [Lazarus; v. 43] that was dead came forth, bound hand and foot with graveclothes G2750 and his face was bound about with a napkin G4676. Jesus saith unto them [some of them; v. 37] , Loose him, and let him go. John 11:44
Strong's G2750 κειρία keiria feminine noun
The KJV translates Strong's G2750 as: graveclothes (1).
Strong's G4676 σουδάριον soudarion neuter noun
The KJV translates Strong's G4676 as: napkin (3), handkerchief (1).
And the napkin, G4676 that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. John 20:7
The reader may find a commonality between the “graveclothes” of Lazarus [John 11:44], the “linen cloth” of the young man who escaped [Mark 14:51-52], the “fine linen” that Jesus was buried in [Matthew 27:59, Mark 15:46], the “linen clothes” covering Jesus in the fourth Gospel [John 19:40], and the “linen clothes” found in the empty tomb [John 20:7].
Although different words [G4616, G4676, G2750, and G3608] are used in the Gospels, the four words, at least in the cases of Lazarus, Jesus, and the empty tomb, simply denote burial clothes.
The same word, G4676, is used to describe both Lazurus’ clothing and Jesus’ clothing:
And he [Lazarus; v. 43] that was dead came forth… and his face was bound about with a napkin G4676. John 11:44
[The] napkin G4676 that was about his [Jesus; John 19:42] head… [was] wrapped together in a place by itself. John 20:7
One could interpret Simon Peter’s finding the “napkin” in the twentieth chapter of John as the same “napkin” that is mentioned in the eleventh chapter of John. Based on this interpretation, Simon Peter was not at the tomb of Jesus, but mistook the tomb of Lazarus for the tomb of Jesus. Mary Magdalene saw the covering stone was removed, but she did not enter the tomb. Since the author did not mention that she either entered or looked into the tomb, it cannot be assumed that she did. Mary Magdalene tells the two disciples that the body of Jesus was removed: “They have taken away the Lord out of the sepulchre, and we know not where they have laid him.” After the two disciples depart from the tomb, it is recorded that Mary Magdalene does look into the tomb [v. 11].
Strong's G1131 γυμνός gymnos adjective
The KJV translates Strong's G1131 as: naked (14), bare (1).
The KJV translates Strong's G5100 as: certain (104), some (73), any man (55), any (37), one (34), man (34), anything (24), a (9), certain man (7), something (6), somewhat (6), ought (5), some man (4), certain thing (2), nothing (with G3756) (2), divers (2), he (2), thing (1), another (2), not translated (17), miscellaneous (22).
Strong's G3495 νεανίσκος neaniskos masculine noun
The KJV translates Strong's G3495 as: young man (10).
Strong's G4616 σινδών sindōn feminine noun
The KJV translates Strong's G4616 as: linen cloth (3), linen (2), fine linen (1).
And when Joseph had taken the body [of Jesus; v. 58] , he wrapped it in a clean linen cloth, G4616 Matthew 27:59
And he [Joseph of Arimathaea; v. 43] bought fine linen G4616 and took him down and wrapped him [Jesus; v. 37] in the linen G4616 … Mark 15:46
And he [Joseph; v. 50] took it [the body of Jesus; v. 52] down and wrapped it in linen G4616 …
Luke 23:53
The wording “linen clothes” is found in:
Then arose Peter and ran unto the sepulchre and stooping down, he beheld the linen clothes G3608 laid by themselves… Luke 24:12
Then took [Joseph of Arimathea and Nicodemus; vv. 38, 39] they the body of Jesus and wound it in linen clothes G3608 … John 19:40
And he [the disciple, whom Jesus loved; v. 2] stooping down and looking in, saw the linen clothes G3608 lying; yet went he not in. Then cometh Simon Peter following him and went into the sepulchre and seeth the linen clothes G3608 lie and the napkin, that was about his head, not lying with the linen clothes, G3608 but wrapped together in a place by itself. John 20:5-7
Strong's G3608 ὀθόνιον othonion neuter noun
The KJV translates Strong's G3608 as: linen clothes (5).
And he [Lazarus; v. 43] that was dead came forth, bound hand and foot with graveclothes G2750 and his face was bound about with a napkin G4676. Jesus saith unto them [some of them; v. 37] , Loose him, and let him go. John 11:44
Strong's G2750 κειρία keiria feminine noun
The KJV translates Strong's G2750 as: graveclothes (1).
Strong's G4676 σουδάριον soudarion neuter noun
The KJV translates Strong's G4676 as: napkin (3), handkerchief (1).
And the napkin, G4676 that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. John 20:7
The reader may find a commonality between the “graveclothes” of Lazarus [John 11:44], the “linen cloth” of the young man who escaped [Mark 14:51-52], the “fine linen” that Jesus was buried in [Matthew 27:59, Mark 15:46], the “linen clothes” covering Jesus in the fourth Gospel [John 19:40], and the “linen clothes” found in the empty tomb [John 20:7].
Although different words [G4616, G4676, G2750, and G3608] are used in the Gospels, the four words, at least in the cases of Lazarus, Jesus, and the empty tomb, simply denote burial clothes.
The same word, G4676, is used to describe both Lazurus’ clothing and Jesus’ clothing:
And he [Lazarus; v. 43] that was dead came forth… and his face was bound about with a napkin G4676. John 11:44
[The] napkin G4676 that was about his [Jesus; John 19:42] head… [was] wrapped together in a place by itself. John 20:7
One could interpret Simon Peter’s finding the “napkin” in the twentieth chapter of John as the same “napkin” that is mentioned in the eleventh chapter of John. Based on this interpretation, Simon Peter was not at the tomb of Jesus, but mistook the tomb of Lazarus for the tomb of Jesus. Mary Magdalene saw the covering stone was removed, but she did not enter the tomb. Since the author did not mention that she either entered or looked into the tomb, it cannot be assumed that she did. Mary Magdalene tells the two disciples that the body of Jesus was removed: “They have taken away the Lord out of the sepulchre, and we know not where they have laid him.” After the two disciples depart from the tomb, it is recorded that Mary Magdalene does look into the tomb [v. 11].
Strong's G1131 γυμνός gymnos adjective
The KJV translates Strong's G1131 as: naked (14), bare (1).