The Sanhedrin and the entire priestly party conspired persistently together as to the best manner of taking Jesus into custody and putting Him to death. At one of these gatherings of evil counsel, which was held at the palace of the high priest, Caiaphas, it was decided that Jesus should be taken by subtlety if possible, as the probable effect of an open arrest would be an uprising of the people. The rulers feared especially an outbreak by the Galileans, who had a provincial pride in the prominence of Jesus as one of their countrymen, and many of whom were then in Jerusalem.

It was further concluded and for the same reasons, that the Jewish custom of making impressive examples of notable offenders by executing public punishment upon them at times of great general assemblages, be set aside in the case of Jesus. Judas Iscariot, one of the Twelve, sought an audience with these rulers of the Jews, and infamously offered to betray his Lord into their hands. The conspirators said: "Not on the feast day, lest there be an uproar among the people."

Under the impulse of diabolic avarice, which, however, was probably but a secondary element in the real cause of his perfidious treachery, he bargained to sell his Master for money. "What will ye give me?" he asked; "and they covenanted with him for thirty pieces of silver." This amount, approximately seventeen dollars in our money, was the price fixed by the law as that of a slave; it was also the foreseen sum of the blood-money to be paid for the Lord's betrayal.

We are yet to be afflicted by other glimpses of the evil-hearted Iscariot in the course of this dread chronicle of tragedy and perdition. The day preceding the eating of the passover lamb had come to be known among the Jews as the first day of the feast of unleavened bread. On the afternoon of this day, the paschal lambs were slain within the temple court, by the representatives of families or companies who were to eat together. A portion of the blood of each lamb was sprinkled at the foot of the altar of sacrifice by one of the numerous priests on duty for the day.

The slain lamb, then said to have been sacrificed, was borne away to the appointed gathering place of those by whom it was to be eaten. During the first of the days of unleavened bread, which in the year of our Lord's death appears to have fallen on Thursday, some of the Twelve inquired of Jesus where they should make preparations for the paschal meal. He instructed Peter and John to return to Jerusalem, and added: "Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water"

In the evening, Thursday evening as we reckon time, but the beginning of Friday according to the Jewish calendar, Jesus came with the Twelve, and together they sat down to the last meal of which the Lord would partake before His death. The pronouncing of a blessing by the host upon a cup of wine, which was afterward passed round the table to each participant in turn, was the customary manner of beginning the Passover supper.

At this solemn meal Jesus appears to have observed the essentials of the Passover procedure. But we have no record of His compliance with the many supernumerary requirements with which the divinely established memorial of Israel's deliverance from bondage had been invested. As we shall see, the evening's proceedings in that upper room comprized much beside the ordinary observance of an annual festival. The supper proceeded under conditions of tense sadness. As they ate, the Lord sorrowfully remarked: "Verily I say unto you, One of you which eateth with me shall betray me." Most of the apostles fell into a state of introspection; and one after another exclaimed: "Is it I?"

Jesus answered that it was one of the Twelve, then and there eating with Him from the common dish. Then Judas Iscariot, who had already covenanted to sell his Master for money, asked with a brazen audacity that was veritably devilish: "Master, is it I?" With cutting promptness the Lord replied: "Thou hast said." There was further cause of sorrow to Jesus at the supper.

Some of the Twelve had fallen into muttering dispute among themselves over the matter of individual precedence. In sorrowful earnestness the Lord pleaded with them, asking who is greater, he that sits at the table, or he that serves? And the obvious reply He supplemented by the statement: "But I am among you as he that serveth"

With loving pathos He added: "Ye are they which have continued with me in my temptations" He assured them that they should lack neither honor nor glory in the kingdom of God. If they proved faithful they should be appointed to thrones as the judges of Israel. For those of His chosen ones who were true to Him, the Lord had no feeling less than that of love, and of yearning for their victory over Satan and sin.

Peter, failing to understand, objected yet more vehemently; "Thou shalt never wash my feet," he exclaimed. Jesus answered: "If I wash thee not, thou hast no part with me." Then, with even greater impetuosity than before, Peter implored as he stretched forth both feet and hands, "Lord, not my feet only, but also my hands and my head."

Each of them had been immersed at baptism; the washing of feet was an ordinance pertaining to the Holy Priesthood. Jesus impressed the significance of what he had done, saying: "Ye call me Master and Lord: and ye say well; for so I am. If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet"

While Jesus with the Twelve still sat at table, He took a loaf or cake of bread, and having reverently given thanks and by blessing sanctified it. Then, taking a cup of wine, He gave thanks and blessed it, and gave it unto them with the command: "Drink ye all of it" In this simple but impressive manner was instituted the ordinance, since known as the Sacrament of the Lord's Supper.

The ordinance was instituted by the Lord among the Nephites, on the western continent, and has been reestablished in the present dispensation. During the dark ages of apostasy, unauthorized changes in the administration of the Sacrament were introduced, and many false doctrines as to its meaning and effect were promulgated. In saying to the Twelve, whose feet He had washed, "Ye are clean," the Lord had specified an exception by His after remark, "but not all." John, the recorder, takes care to explain that Jesus had in mind the traitor.

The guilty Iscariot had received without protest the Lord's service in the washing of his recreant feet, though after the ablution he was spiritually more filthy than before. When Jesus had again sat down, the burden of His knowledge concerning the treacherous heart of Judas again found expression. "I speak not of you all," He said, "I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me." The Lord was intent on impressing the fact of His foreknowledge as to what was to come, so that when the terrible development was an accomplished fact, the apostles would realize that thereby the scriptures had been fulfilled.

Jesus dipped a piece of bread into gravy and gave it to Judas Iscariot. He said: "That thou doest, do quickly." The others understood the remark as an instruction to judas to attend to some duty. But Iscriot understood. His heart was all the more hardened by the discovery that Jesus knew of his infamous plans.

After the sop, "Satan entered into him" and asserted malignant mastership. Judas went out immediately, abandoning forever the blessed company of his brethren and the Lord. As soon as the door had closed upon the retreating deserter, Jesus exclaimed, as though His victory over death had been already accomplished: "Now is the Son of man glorified, and God is glorified in him"

The law of Moses enjoined mutual love among friends and neighbors, but the new commandment embodied love of a higher order. They were to love one another as Christ loved them. Their brotherly affection was to be a distinguishing mark of their apostleship, by which the world would recognize them as men set apart. The Lord's reference to His impending separation from them troubled the brethren. Peter put the question, "Lord, whither goest thou?" Jesus answered: "Whither I go, thou canst not follow me now; but thou shalt follow me afterwards"

Peter seems to have realized that his Master was going to His death. Yet, undeterred, he asserted his readiness to follow even that dark way. We cannot doubt the earnestness of Peter's purpose nor the sincerity of his desire. In his bold avowal, however, he had reckoned with the willingness of his spirit only.

When Peter stoutly declared again his readiness to go with Jesus, even into prison or to death, the Lord silenced him with the remark: "I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me." The apostles had to be prepared to meet a new order of things, new conditions and new exigencies. persecution awaited them, and they were soon to be bereft of the Master's sustaining presence. Jesus asked of them: "When I sent you without purse, and scrip, and shoes, lacked ye anything? And they said, Nothing. But now, he that hath a purse, let him take it, and likewise his scrip."

The Lord was soon to be numbered among the transgressors, as had been foreseen. In the mention of purse, scrip, shoes, and sword, some of the brethren caught at the literal meaning, and said, "Lord, behold, here are two swords" Jesus answered with curt finality, "It is enough," or as we might say, "Enough of this." He had not intimated any immediate need of weapons, and most assuredly not for His own defense. Again they had failed to fathom His meaning; but experience would later teach them.

Observing the sorrowful state of the Eleven, the Master bade them be of good cheer, grounding their encouragement and hope on faith in Himself. "Let not your heart be troubled," He said, "ye believe in God, believe also in me." Then, as though drawing aside the veil between the earthly and the heavenly state, He continued: "In my Father's house are many mansions; if it were not so, I would have told you" Thus in language simple and plain the Lord declared the fact of graded conditions in the hereafter, of variety of occupation and degrees of glory, of place and station in the eternal worlds.

Thomas, that loving, brave, though somewhat skeptical soul, desiring more definite information ventured to say: "Lord, we know not whither thou goest; and how can we know the way?" The Lord's answer was a reaffirmation of His divinity; "I am the way, the truth, and the life: no man cometh unto the Father, but by me" He affirmed His own inherent Godship, and through their trust in Him and obedience to His requirements would they find the way to follow whither He was about to precede them.

He was grieved by the thought that His nearest and dearest friends on earth, those upon whom He had conferred the authority of the Holy Priesthood, should be yet ignorant of His absolute oneness with the Father in purpose and action. Had the Eternal Father stood amongst them, in Person, under the conditions there existing, He would have done as did the Well Beloved and Only Begotten Son, whom they knew as Jesus, their Lord and Master. So absolutely were the Father and the Son of one heart and mind, that to know either was to know both; nevertheless the Father could be reached only through the Son.

The name of Jesus Christ was to be thenceforth the divinely established talisman by which the powers of heaven could be invoked to operate in any righteous undertaking. The Holy Ghost was promised to the apostles; He would be sent through Christ's intercession, to be to them "another Comforter," or as rendered in later translations, "another Advocate" or " helper" Even the Spirit of Truth, who, though the world would reject Him as they had rejected the Christ, should dwell with the disciples, and in them even as Christ then dwelt in them and the Father in Him.

Lebbeus, or Judas Thaddeus, was puzzled over the untraditional and un-Jewish thought of a Messiah. He asked: "Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?" Jesus explained that His and the Father's companionship was attainable only by the faithful. This was followed by the assurance that Christ though unknown by the world would manifest himself to those who loved Him and kept His commandments.

He further cheered the apostles by the promise that when the Comforter, the Holy Ghost, would come to them, He would teach them further. "Ye have heard how I said unto you, I go away, and come again unto you," Jesus said. "If ye loved me, ye would rejoice, because I said, I went unto the Father: for my Father is greater than I," he added.

The Lord made clear to His servants that He had told them these things beforehand, so that when the predicted events came to pass the apostles would be confirmed in their faith in Him, the Christ. In superb allegory the Lord thus proceeded to illustrate the vital relationship between the apostles and Himself, and between Himself and the Father. A grander analogy is not to be found in the world's literature. Those ordained servants of the Lord were as helpless and useless without Him as is a bough severed from the tree.

As the branch is made fruitful only by virtue of the nourishing sap it receives from the rooted trunk, so those men, though ordained to the Holy Apostleship, would find themselves strong and fruitful in good works, only as they remained in steadfast communion with the Lord. "Abide in me," was the Lord's forceful admonition, else they would become but withered boughs. Without Christ what were they, but unschooled Galileans, some of them fishermen, one a publican, and all of them weak mortals? As branches of the Vine they were at that hour clean and healthful, through the instructions and authoritative ordinances with which they had been blessed, and by the reverent obedience they had manifested.

"I am the vine," He added in explication of the allegory "ye are the branches" Their love for one another was again specified as an essential to their continued love for Christ. In that love would they find joy. Christ had been to them an exemplar of righteous love from the day of their first meeting. He was about to give the supreme proof of His affection, as foreshadowed in His words, "Greater love hath no man than this, that a man lay down his life for his friends"

And that those men were the Lord's friends was thus graciously affirmed. This intimate relationship in no sense modified the position of Christ as their Lord and Master, for by Him they had been chosen and ordained. They were again told of the persecutions that awaited them, and of their apostolic calling as special and individual witnesses of the Lord.

The servant was not greater than his master, nor the apostle than his Lord, as on general principles they knew, and as they had been specifically told. They that hated them hated the Christ; and they that hated the Son hated the Father; great shall be the condemnation of such. Had the wicked Jews not closed their eyes and stopped their ears to the mighty works and gracious words of the Messiah, they would have been convinced of the truth, and the truth would have saved them. But they were left without cloak or excuse for their sin; and Christ affirmed that in their evil course had the scriptures been fulfilled in that they had hated Him without a cause.

The apostles were forewarned of persecution, of their expulsion from the synagogs, and of a time in which hatred against them should be so bitter and the Satanic darkness of mind and spirit so dense. These things had Jesus declared unto them that they might not "be offended," or in other words, taken by surprize, misled, and caused to doubt and stumble by the unprecedented events then impending.

In view of their overwhelming sorrow at the Lord's departure, He sought again to cheer them, saying: "Nevertheless I tell you the truth; It is expedient for you that I go away" The assured descent of the Holy Ghost, through whom they should be made strong to meet every need and emergency, was the inspiring theme of this part of the discourse. "Howbeit," said Jesus, "when he, the Spirit of truth, is come, he will guide you into all truth"

The apostles pondered and some questioned among themselves as to the Lord's meaning, yet so deep was the solemnity of the occasion that they ventured no open inquiry. Jesus knew of their perplexity and graciously explained that they would soon weep and lament while the world rejoiced. He compared their then present and prospective state to that of a woman in travail, who in the after joy of blessed motherhood forgets her anguish. This had reference to His death; but He promised that their sorrow should be turned into joy; and this was based on His resurrection to which they should be witnesses.

The happiness that awaited them would be beyond the power of man to take away, said the Lord. They were to be advanced to such honor and exalted recognition that they should approach the Father in prayer direct, but in the name of the Son. The Lord again solemnly averred: "I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father"

The Lord told the apostles that in an hour then close they should all be scattered, every man to his own. In the same connection He told them that before the night had passed every one of them would be offended because of Him. Peter, the most vehement of all in his protestations, had been told, as we have seen, that by cock-crow that night he would have thrice denied his Lord. All of them had declared they would be faithful whatever the trial. In further affirmation of the material actuality of His resurrection, Jesus promised that after He had risen from the grave He would go before them into Galilee.

In conclusion of this last and most solemn of the discourses delivered by Christ in the flesh, the Lord said: "These things I have spoken unto you, that in me ye might have peace" In it Jesus acknowledged the Father as the source of His power and authority, which authority extends even to the giving of eternal life to all who are worthy. "And this is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent," he said.

With unfathomable love the Lord pleaded for those whom the Father had given Him, the apostles then present. Of them but one, the son of perdition, had been lost. "I pray not that thou shouldest take them out of the world, but that Thou shouldest keep them from the evil," he said.

Neither pray I for these alone, but for them also which shall believe on me through their word. I in them, and thou in me, that they may be made perfect in one. And that the world may know that thou hast sent me, and hast loved them, as thou hast loved me.

When they had sung a hymn, Jesus and the Eleven went out to the Mount of Olives. Eight of the apostles He left at or near the entrance, with the instruction: "Sit ye here, while I go and pray yonder" Accompanied by Peter, James and John, He went farther; and was soon enveloped by deep sorrow. He "began to be sore amazed, and to be very heavy"

He was impelled to deny Himself the companionship of even the chosen three. Mark's version of the prayer is: "Abba, Father, all things are possible unto thee; take away this cup from me" This part of His impassioned supplication was heard by at least one of the waiting three. But all of them soon yielded to weariness and ceased to watch. As on the Mount of Transfiguration, when the Lord appeared in glory, so now in the hour of His deepest humiliation, these three slumbered.

"The spirit indeed is willing, but the flesh is weak," says Jesus. The admonition to the apostles to pray at that time may have been prompted by the exigencies of the hour. If left to themselves, they would be tempted to prematurely desert their Lord.

Returning a second time He found those whom He had so sorrowfully requested to watch with Him sleeping again, "for their eyes were heavy" A third time He went to His lonely vigil and individual struggle, and was heard to implore the Father with the same words of yearning entreaty. Luke tells us that "there appeared an angel unto him from heaven, strengthening him"; but not even the presence of this super-earthly visitant could dispel the awful anguish of His soul. "And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground"

When for the last time Jesus came back to the disciples left on guard, He said: "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" Christ's agony in the garden is unfathomable by the finite mind, both as to intensity and cause. The thought that He suffered through fear of death is untenable. Death to Him was preliminary to resurrection and triumphal return to the Father from whom He had come. And, moreover, it was within His power to lay down His life voluntarily. He struggled and groaned under a burden such as no other being who has lived on earth might even conceive as possible.

It was not physical pain, nor mental anguish alone, that caused Him to suffer such torture as to produce an extrusion of blood from every pore. No other man, however great his powers of physical or mental endurance, could have suffered so. In some manner, actual and terribly real though to man incomprehensible, the Savior took upon himself the burden of the sins of mankind from Adam to the end of the world.

In March 1830, the glorified Lord, Jesus Christ, thus spake: "For behold, I, God, have suffered these things for all, that they might not suffer if they would repent" From the terrible conflict in Gethsemane, Christ emerged a victor. Though in the dark tribulation of that fearful hour He had pleaded that the bitter cup be removed from His lips, the request, however oft repeated, was always conditional. The accomplishment of the Father's will was never lost sight of as the object of the Son's supreme desire.

The further tragedy of the night, and the cruel inflictions that awaited Him on the morrow, could not exceed the bitter anguish through which He had successfully passed. It is probable that the determination to make the arrest that night was reached when Judas reported that Jesus was within the city walls and might easily be apprehended. The Jewish rulers assembled a body of temple guardsmen or police, and obtained a band of Roman soldiers under command of a tribune. This band or cohort was probably a detachment from the garrison of Antonia commissioned on requisition of the chief priests.

This company of men and officers representing a combination of ecclesiastical and military authority, set forth in the night with Judas at their head, intent on the arrest of Jesus. They were equipped with lanterns, torches, and weapons. It is probable that they were first conducted to the house in which Judas had left his fellow apostles and the Lord, when the traitor had been dismissed. Judas led the multitude to Gethsemane, for he knew the place, and knew also that "Jesus ofttimes resorted thither with his disciples." While Jesus was yet speaking to the Eleven whom He had roused from slumber with the announcement that the betrayer was at hand, Judas and the multitude approached. As

The Lord said: Friend, do that for which thou art come. It was a reiteration of the behest given at the supper table, "That thou doest, do quickly" Jesus walked toward the officers, with whom stood Judas, and asked, "Whom seek ye?" To their reply, "Jesus of Nazareth," the Lord rejoined: "I am he" The simple dignity and gentle yet compelling force of Christ's presence proved more potent than strong arms and weapons of violence.

Then said Jesus: "I have told you that I am he; if therefore ye seek me, let these go their way." The last remark had reference to the apostles, who were in danger of arrest. It is possible that had any of the Eleven been apprehended with Jesus and made to share the cruel abuse and torturing humiliation of the next few hours, their faith might have failed them, relatively immature and untried as it then was. When the officers approached and seized Jesus, some of the apostles asked, "Lord, shall we smite with the sword?"

Peter, waiting not for a reply, drew his sword and delivered a poorly aimed stroke at the head of one of the nearest of the crowd, whose ear was severed by the blade. The man thus wounded was Malchus, a servant of the high priest. Jesus, asking liberty of His captors by the simple request, "Suffer ye thus far," stepped forward and healed the injured man by a touch. Turning to Peter the Lord rebuked his rashness, and commanded him to return the sword to its scabbard, with the reminder that "all they that take the sword shall perish with the sword"

Luke records the Lord's concluding words thus: "but this is your hour, and the power of darkness." Unheeding His question, and without deference to His submissive demeanor, the captain and the officers of the Jews bound Jesus with cords and led Him away. The eleven apostles, seeing that resistance was useless, not only on account of disparity of numbers and supply of weapons but chiefly because of Christ's determination to submit, turned and fled.

Every one of them forsook Him, even as He had foretold. That they were really in jeopardy is shown by an incident preserved by Mark alone. An unnamed young man, aroused from sleep by the tumult of the marching band, had sallied forth with no outer covering but a linen sheet. His interest in the arrest of Jesus and his close approach caused some of the guardsmen or soldiers to seize him. But he broke loose and escaped leaving the sheet in their hands.

That the Lord's last supper was regarded by Himself and the apostles as a passover meal appears from Matt. 26:2, 17, 18, 19 and parallel passages, Mark 14:14-16; Luke 22:11-13. John, however, who wrote after the synoptists and who probably had their writings before him, intimates that the last supper of which Jesus and the Twelve partook together occurred before the Feast of the Passover (John 13:1, 2) It should be remembered that by common usage the term "Passover" was applied not only to the day or season of the observance, but to the meal itself, and particularly to the slain lamb.

John also specifies that the day of the crucifixion was "the preparation of the passover" (19:14), and that the next day, which was Saturday, "was an high day" (verse 31) Much has been written by way of attempt to explain this seeming discrepancy. No analysis of the divergent views of Biblical scholars on this subject will be attempted here.

The Passover referred to by John may not have been the supper at which the paschal lamb was eaten, but the supplementary meal, the Chagigah. This later meal had come to be regarded with veneration equal to that attaching to thepaschal supper. Josephus (Wars, vi, ch. 9:3) records the number of lambs slain at a single Passover as 256,500. It is held by many authorities on Jewish antiquities that before, at, and after the time of Christ, two nights were devoted yearly to the Paschal observance. This extension of time had been made in consideration of the increased population, which necessitated the ceremonial slaughtering of more lambs than could be slain

In the same paragraph, Josephus states that the lambs had to be slain between the ninth and the eleventh hour (3 to 5 p.m.) According to this explanation, Jesus and the Twelve may have partaken of the passover meal on the first of the two evenings, and the Jews who next day feared defilement may have deferred their observance until the second. Thirdly; the Lord's last paschal supper may have been eaten earlier than the time of general observance, He knowing that night to be His last in mortality.

If "the preparation of the passover" (John 19:14) on Friday, the day of Christ's crucifixion, means the slaughtering of the paschal lambs, our Lord, the real sacrifice of which all earlier altar victims had been but prototypes, died on the cross while passover lambs were being slain at the temple. 2. Did Judas Iscariot Partake of the Sacrament of the Lord's Supper? —This question cannot be definitely answered from the brief accounts we have of the proceedings at the last supper. At best, only inference, not conclusion, is possible.

All the synoptists agree that the Sacrament of the Lord's Supper was administered before the sitting at the ordinary meal had broken up. John (13:2-5) states that the washing of feet occurred when supper was ended. The giving of a "sop" to Judas (verses 26, 27) even though supper was practically over, is not inconsistent with John's statement. The act does not appear to have been so unusual as to cause surprize.

The ordinance of the washing of feet was reestablished through revelation December 27, 1832. It was made a feature of admission to the school of the prophets, and detailed instructions relating to its administration were given. Further direction as to the ordinances involving washing were revealed January 19, 1841 (see Doc. and Cov. 124:37-39). 4. Discontinuity of the Lord's Last Discourse to the Apostles.

It is certain that part of the discourse following the last supper was delivered in the upper room where Christ and the Twelve had eaten. From Matt 26:30-35, and Mark 14:26-31 we may infer that the prediction of Peter's denial of his Lord was made as the little company walked from the city to the mount. On the other hand, John (18:1) states that "When Jesus had spoken these words", namely, the whole discourse, and the concluding prayer, "he went forth with his disciples over the brook Cedron." Not one of our Lord's sublime utterances on that night of solemn converse with His own, and of communion between Himself and the Father, is affected by the

The name means "oil-press" and probably has reference to a mill maintained at the place for the extraction of oil from the olives there cultivated. John refers to the spot as a garden, from which designation we may regard it as an enclosed space of private ownership. Luke, the only Gospel-writer who mentions sweat and blood in connection with our Lord's agony in Gethsemane, states that "his sweat was as it were great drops of blood falling down to the ground"

Many critical expositors deny that there was an actual extrusion of blood, on the grounds that the evangelist does not positively affirm it. Modern scripture removes all doubt. See Doc. and Cov. 19:16-19 quoted in the text (page 613 ), also 18:11. See further a specific prediction of the bloody sweat, B. of M., Mosiah 3:7. 7. "Suffer Ye thus Far." —Many understand these words, uttered by Jesus as He raised His hand to heal the wounded Malchus, to have been addressed to the disciples, forbidding their further interference. Trench ( Miracles , 355) considers the meaning to be as follows

The disputed interpretation is of little importance as to the bearing of the incident on the events that followed. The term "cup" is used in the Old Testament as a symbolic expression for a bitter or poisonous potion typifying experiences of suffering. In contrast, the opposite meaning is attached to the use of the term in some passages, e.g. Psa. 16:5.

The revised version reads: "And they weighed unto him thirty pieces of silver." It should be remembered that the Jews counted their days as beginning at sunset, not, as with us, at midnight. In the revised version we read "covenant" instead of "testament" in Matt. 26:28, and in parallel passages. See "The Great Apostasy" 8:15-19.

John 13:18-30. Compare Psalm 41:9. John 13:31-34. Lev. 19:18. So reads the revised version of Luke 22:32. Isa. 53:12; compare Mark 15:28. John 14:1-4. See "The Articles of Faith," iv:28, 29; and xxii:16-27.

"Abba" is expressive of combined affection and honor, and signifies "Father" "Cohort," a term descriptive of a Roman body, and "military tribune" are more literal renderings of the Greek original than "band" and "captain" in John 18:3, 12. The Greek text of Matt. 26:49, and Mark 14:45 clearly implies that Judas "kissed him much," that is many times, or effusively.

in the common version. See revised version. Matt. 26:50. John 18:9; compare 17:12. See "The Great Apostasy," chaps. 4 and 5. Note 7 , end of chapter. Compare Isa. 53:8.