1. We do not know how many soldiers were with this commander, but it might have been up to a thousand.

2. It could also be worded ". . . to see the end," as it is in the Greek.

3. The phrase, "she fixed her eyes on him, trying to figure out where it was she knew him," is a combination of the two different Greek words used by the two authors Mark and Luke. Mark uses the word emblepo (ἐμβλέπω), meaning "to look upon" – figuratively meaning "to consider" – and Luke uses the word antenizo (αντενίζω), the word from where we get our word "antenna," meaning to look fixedly at or to gaze at someone or something. Therefore, to be consistent with this book’s subtitle, The meanings of both words are used here by saying "she fixed her eyes on him, trying to figure outnbsp;. . ."

4. Matthew 26:69 says that Peter was in the quart-yard "outside," while in Mark 14:66 tells us that the quart-yard was down "below." From knowing this, then, it is considered implied that this would then mean that Jesus was, therefore, up inside.

Considering this, it is possible that there was an outside balcony type structure that was used to try someone while allowing a crowd of witnesses to gather down below.

5. We know from the way things played out that the chief priests and the whole council were looking for a false testimony "to bring against Jesus to the Romans."

6. The phrase translated here as "go and see for yourself" is from the word "behold" in the Greek.

7. The Greek has the meaning of both striking with a stick or with the hand.

8. This account was another one that was difficult to smoothly splice into one. It is also too difficult for me to clearly explain why this was the case. But if you really want to see this, I suggest that you take the four accounts, side by side, and work on splicing them together for yourself. It is a great exercise that can give some great benefit.

This being difficult to put together, however, did not present any contradictions. On the contrary, it developed a picture of reality. It turned out to be an evidence of reality, seeing how all four of the eye-witnesses accounts play together – not by presenting contradictions, but by giving a more three dimensional, if you will, picture of a true account. Again, this is something you will only understand if you set out to splice them together for yourself.

I can say only one thing: the difficulty in splicing Luke 22:58, and how it eventually came together, is one of the points that enabled me to see how they are now, obvious, spliced together correctly.

9. The word used here in the Greek is the word for the actual Temple building itself, and it is not the whole temple complex. See endnote 8:56 and 9:17.

10. We do not know exactly all that was said in their accusations against Him or even what it was in their "testimonies" that "did not agree," but we do know that they had said that He had said He would destroy "this Temple made with hands."

However, we know also that this is not what He did say; because it was pointed out in the Gospels that He was talking about the temple of His body (John 2:21) – something that is most certainly not made with hands. The words "Made with hands" might be what they thought they heard Him say, but that is not what He actually did say.

Let us not forget, ourselves, not to be too quick at assuming what a person is meaning by what he says, and be careful to listen closely to what they are saying – even if we don’t like it, because they just might say something we would benefit in hearing. That is not to say that we should listen to something we are 100 % sure is heresy.

11. The gospels inform us that both Annas and Caiaphas were high priests at the same time (Luke 3:2).

12. Again, the Greek word for the actual Temple building and not the whole Temple complex is used.

13. Jesus never told anyone "I am the Messiah" or "I am the Holy One of God, listen to Me!" This was something He did not need to grasp (Philippians 2:6), and something He had just let become known by the works He was doing (John 14:11).

This is also why He says to Peter, "You are blessed, Simon, son of Jonah, because flesh and blood has not revealed this to you; My Father who is in heaven has revealed it to you (Matthew 16:17)."

And this is also why Jesus had replied to the council who were making accusations against Him – trying to accuse Him of being the Messiah – with, "You are saying that I Am," after they had just asked Him if He was the Messiah (L 22:70). Even Pilate recognized that everyone was calling Him "the Christ." (Also see Matthew 27:17b.)

14. This expression, "the right hand of power" is a strong allusion to the well-known description of the Jewish Messiah to the Jews. All throughout the Law and the Prophets this term, "the right (the word side or hand being a translators addition) of God is described as YHWH’s salvation. Take any concordance and you will find this expression all over the Book.

"Coming on the clouds" is also a known expression for the Lord coming in judgment (Nahum 1:3-5, being one). Therefore, not only is Jesus, in saying these things, equating Himself with the Messiah, He is even declaring that He is the Lord God who will come to judge the earth. When Jesus said "you will see the Son of Man coming on the clouds with power and great glory to gather His elect," He is talking about Himself coming in judgment of the earth and its inhabitants.

Additionally, in the Law and the Prophets, whenever the Israelites were delivered by the power of God, it is referred to as the "right hand of God," "with a mighty arm," or as a "strong hand."

When Jesus said this, he was making a direct connection between him and the Almighty God of Abraham, Isaac, and Jacob. This is why it now says that the High Priest tore his clothes and said, "we have heard blasphemy."

Also, in the Hebrew, as well as the Gospels and the Epistles, it does not say, "the right hand" but only "the right" (the word "side" or "hand" not actually even being there), and it is an idiom that represent the power of God.

In fact, this even gives us more significance when the Gospels tell us that the angel had told Joseph and Mary that they were to "name Him Salvation (the meaning of the Hebrew word Jesus, which is transliterated into Greek as Jesus) because He will save His people from their sins." That is because Yahweh was going to save His people from our sins. And He did!

15. The original text puts it: "He is deserving of death"

16. The phrase, ". . . and your speech shows it (M 26:73c)!" has been moved to a location a little further off from the first half of this verse in Matthew, which says, ". . . It’s true, you are also one of them." But I think it will prove to be insignificant when it comes to possible accusations that may be brought up that this is distorting this event. And the text did splice together more nicely this way.

17. In the book of Luke it says Peter said, "Man, I do not know what you say," and Matthew says "I do not know the Man." But I have left one occasion of the word "man" out because it sounds weird saying, "Man, I do not know the man you are talking about.

As well, saying it this way can sound a little like American slang. But Peter did not say it in that manner. He was simply addressing a man of whom he did not know his name.

18. The words, "slandering Him" comes from the Greek word "blasphemy," which, when defined, means "to slander." (Also see endnote 4:5.)

19. The Greek word sumboulion (συμβούλιον) used here, which is almost always translated as "council," has more the meaning of both giving a council and also making a decision.

20. "Praetorium" was probably a general name for any Roman headquarters and, in this case, it was Herod’s in Jerusalem.

21. A "potter’s field" was a field of natural clay that a potter would own so that he could use it to get the clay for making his pots.

22. Though Jesus' kingdom is not originated from this world and its kingdoms, Jesus will rule from here. We can see this expressed in Revelation 21:1-3 where we read the word "new (neos, νέος)" because it is not the word for new in time. It is the word for new in kind (kainos, καινὸς); or rather, "renewed (see endnote 11:33)."

With that understood, we can then see that Jesus’ kingdom will be here on earth, centered in Jerusalem – but that it will not be from a reformed earthly kingdom. It will be a kingdom from heaven that will finally be established here on a renewed earth, once the old has been completely burned up (2 Peter 3:10).

This is also communicated in the word "now," when the text tells us that Jesus said, "But right now [nun, nu`n] my Kingdom is not from here (author’s emphasis)." There is a day when His Kingdom will be from here, but as it is, it does not belong here until He comes to establish it at His Second Coming (Revelation 11:15-16).

23. Or: "Do You not hear all the things they are testifying."

24. Almost all translations say, ". . . vehemently accused Him."

25. Luke 23:17 is not included in the Nestle Alan Greek text, but it is found in the Textus Receptus. It is the verse that reads in the NKJV as, "for it was necessary for him to release one to them at the feast."

26. Or: "I have suffered a lot today in a dream. . . ."

27. This is an interesting parallel to Judas. Judas was a thief that helped get Jesus arrested and it was a thief that was released instead of Jesus.

28. A chlamys was a short mantle fastened to the shoulders worn by the Greeks, and later by the Romans.

29. This is interesting because it is true: He did make Himself the Son of God so that He could redeem the world from its sin. And to do this He must die (Luke 24:25-26).

30. This is referring to the Judas that betrayed Jesus, the man of whom it is said, "it would have been better if he had never been born (Mark 14:21)."

31. The Preparation day of the Passover was the day that they would prepare and make everything ready for the day of rest, which is called a Sabbath, which would included the killing of the Passover lamb, and it was on a Thursday the year Jesus was crucified.

32. In John 19:13-14 it says that at the sixth hour Pilot brought Jesus out and declared "behold your king." And Mark 15:25 says that Jesus was crucified on the third hour. Now obviously, there is apparently a serious conflict here. Pilot could not have given permission for Jesus to be crucified three hours AFTER He was already hanging on the cross.

And the resolution is simple. John uses the Roman reckoning of time, while Mark uses the Hebrew’s. Roman’s sixth hour is six AM and the Hebrew’s third hour is nine AM. Also see endnotes 7:90 and 13:6.

Therefore, it was three hours from the point when Pilate declared Jesus to be crucified until Jesus actually hung on the cross. Additionally, Jesus hung on the cross from nine AM until three PM, and He was put in the grave before sundown that same day.