Fast-forwarding less than a day to the institution of the Lord's Supper at the Passover seder Jesus is celebrating with His disciples, He tells them, "I have earnestly desired to eat this meal with you before I suffer. This is our last Passover together on this earth before we celebrate it again when all is fulfilled in the new Kingdom." He lifts up a large piece of flat bread and prays, "Blessed are You, Lord our God, King of the universe, who brings forth bread from the earth." The others around the table say amen. He breaks the bread in half and gives the pieces to those on either side of Him, John and Judas, reserving a piece for Himself from the piece He gives to John. They break off a piece and pass the bread for the others to do the same.
Jesus explains as this is going on, "Normally this bread is to remember and celebrate our redemption from Egypt into the Promised Land, from slavery into freedom. Tonight we celebrate your redemption from sin because of Me. Take and eat it. This is My body, which is given for you. Do this in remembrance of Me."
As they eat their bread, Jesus lifts up His wine goblet and prays, "Blessed are You, Lord our God, King of the universe, who creates the fruit of the vine." After their amen, He continues, "Normally the wine allows us to remember and celebrate the blood of the lamb, spread on the doorposts of our ancestors. But tonight, likewise, this is My blood of the New Covenant, which is shed for you—and for many—for the forgiveness of sins. Drink it, all of you, in remembrance of Me" (Luke 22:14-20). He takes a sip and passes the goblet to Judas, who passes it to his left after he sips.
Jesus declares, "I am the true vine and My Father is the vinedresser. Every branch in Me that does not bear fruit, He takes away. And every branch that does bear fruit He prunes that it may bear more fruit. Abide in Me, and I in you. As the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in Me. I am the vine. You are the branches. Whomever abides in Me, and I in him, he it is who bears much fruit, for apart from Me, you can do nothing. If anyone does not abide in Me, he is thrown away like a branch and withers. The branches are gathered, thrown into a fire, and burned. If you abide in Me, and My words in you, ask for whatever you wish, and it will be done. By this is My Father glorified that you bear much fruit and so prove to be My disciples.
"As the Father has loved Me, so I have loved you. Abide in My love. These things I have spoken to you that My joy may be in You, and that your joy may be full" (John 15:1-11). As Jesus says these things, gazing at the faces of those He loves so dearly, His eyes rest on the empty place traditionally set for Elijah. He shudders with joy when suddenly He sees a vision of His murdered cousin, John the Baptizer, sitting in Elijah's chair. The others do not see John. Andrew asks, "Rabbi, what are You smiling at?" The vision vanishes and Jesus simply answers, "Nothing."
Jesus then reminds them, "Earlier I washed your feet, but not all of you are clean." Judas looks at Him in alarm. Big James asks, "What are You saying?" Jesus looks at a piece of bread and states, "The Scripture has now been fulfilled: 'He who has eaten My bread has lifted his heel against Me' (Psalm 41:9). Truly I say to you, one of you will betray Me. Someone at this very table." Peter asks who, saying, "Tell us and we will bind him, gag him, and throw him in a pit so he can't do it." Jesus, looking sad, answers, "The Son of Man goes as it is written of Him, but woe to that man by whom the Son of Man is betrayed. It would have been better for him if he had never been born" (John 13:11-12, 18; Matthew 26:24). Simon "Zee," the former Zealot, tells Him adamantly, "Just say who it is and we'll make sure that man wishes he had never been born." Jesus, looking shaken, says, "I need a moment," and leaves the table.
Eight months earlier, we are taken back to a scene in the Sanhedrin. Rabbi Nicodemus is finally back in their ranks after a long absence from illness and then teaching in Bethel. He looks bored as he hears Rabbi Zebediah give a financial update at the podium, and relieved when the meeting is ajourned. Nicodemus barely manages small talk afterward, but when he faces his former student Shmuel from Capernaum, he knows he must address him since their last parting was strained. Nicodemus tells Shmuel, "I understand that congratulations are in order: I'm sorry I wasn't here to officially welcome you to the Sanhedrin." Shmuel thanks him, saying he is honored to be a part of it. Nicodemus decides simply to say, "Shalom, Shalom" in farewell. He looks chagrined when Zebediah reminds him he will soon be by his quarters for a meeting.
At that meeting, Nicodemus encourages Zebediah to skip to the highlights in his update, and really cannot hide his boredom. Zebediah, noticing, says, "I saw you talking to Shmuel earlier today. His inauguration day was something. Shammai (leader of the conservative faction) gave the welcome speech and really sang his praises, giving him credit for some of the events leading to the death of John the Baptizer. President Shimon (leader of the liberal faction) raised a ruckus about that—" "Wait, who?" says Nicodemus. "John bar Zechariah," says Zebediah, "the one Herod had arrested. It was a sordid tale."
This news hits Nicodemus hard since he interviewed John the Baptizer before Herod arrested him. That, in turn, led to a fruitful interview with John's cousin, Jesus. Trying to be discrete, Nicodemus mentions, "He had a cousin in Capernaum, a teacher who was amassing a following and doing signs and wonders?" "Yes," says Zebediah, "Jesus bar Joseph. He was the focus of the larger discussion. Caiaphas ended up giving a whole speech about Him." Nicodemus is confused about why Caiaphas would be concerned about a rabbi in faraway Capernaum. Zebediah tells him, "Your Bethel trip was too long, rabbi. Jesus has been traveling all over, and these so-called signs and wonders you mentioned have bedeviled the people. He's the most popular Messiah claimant in awhile. Shmuel had a whole damning report about Him. Caiaphas issued an edict empowering district leaders to bring Him in for questioning for false prophecy, blasphemy, and a litany of other charges. I can't believe you missed all this. You met Him?"
Nicodemus responds, "That's all for today, Zebediah. Thank you for your report. I'll see you in the morning." Zebediah rises with him from the table, saying, "Yes, of course. Is everything all right?" Nicodemus says he's just tired and accompanies him to the door. Rushing back in, he speaks with his assistant, Matthias, telling him urgently, "I want you to drop everything you're doing and listen to me carefully. I have an assignment for you."
It soon becomes clear what that assignment was in the present time as Nicodemus addresses Mary of Magdala late at night, brought by Matthias. He asks her, "Have you been looking for me?" Yes, she answers, overjoyed to see him, asking, "Why so secretive? Why didn't your men just tell me they were with you?" "I am so sorry, but we had no choice," he informs her. "You've not been discrete lately, but I need to be." Mary asks where they are. Nicodemus says, "This is my home, but you don't need to know where. This city is crawling with spies, agents, and informers."
Mary has another question: "Why have you been so difficult to reach?" He tells her she was wise not asking for him by name, but that her inquiries are dangerous, and could accelerate Jesus's demise. "Accelerate? No, you've been getting bad information: We've been on the run from the moment we arrived," explains Mary. "Jesus has not passed up a single opportunity to make an enemy." Nicodemus says, "I'm curious to know why you think that is. Why is He systematically turning allies into enemies?" Mary reminds him, "You know Him: You've seen Him challenge authority. He won't shrink just because—"
Nicodemus interrupts her, saying, "Mary, this is something more," and leads her to his study to quote from Jesus's own words, explaining, "My watchman was observing and taking notes." Mary looks at Matthias. Nicodemus reads this from Matthias's notes after Jesus upended the marketplace in the temple: "Woe to you, scribes and Pharisees, hypocrites! You are like whitewashed tombs, who outwardly appear beautiful, but within are full of dead people's bones and uncleanness. So you also outwardly appear righteous to others, but within are full of hypocrisy and lawlessness. Doesn't exactly sound like an invitation to join Him, does it?"
"How long have you been tracking Him?" Mary inquires. "Long enough," says Nicodemus. "Tell me why I shouldn't feel very uncomfortable about this?" asks Mary. "Matthias was only doing what I asked him to do. When news reached Jerusalem that Jesus was claiming to be the Christ, I had to." Nicodemus explains, "I teach Torah and the foundations of our faith to students all over Israel. Please try to understand the immense reaponsibility for our people that I feel from Adonai Himself. Every year from every region, someone comes along claiming to be the Messiah, trying to sway our people and mislead them. Most we never hear of but when someone like Jesus achieves this level of influence over this many people, performing these kinds of signs and wonders and asserting His authority over the law and leaders of our people, I have a sacred duty to prove Him wrong."
Mary, reacting against that last part, turns to Matthias, asking, "What did you see?" To Nicodemus she asks, "What did he report to you? You met Him yourself: I helped arrange it. I'm sure you saw who He is as well." Matthias smiles as Nicodemus answers her question directly: "He saw the eyes of the blind opened, the ears of the deaf unstopped, the lame man leaping like deer, and the tongue of the mute singing for joy." He is now weeping softly in awe. Mary whispers the source of his direct quotation of Scripture: Isaiah (Isaiah 35:5-6). Nicodemus cites another Isaiah quote: "The people who walked in darkness have seen a great light. Those that dwelt in the land of the shadow of death, upon them a light has shined" (Isaiah 9:2). "I love that one," says Mary.
Now Nicodemus cites Micah 5:2, "But you, O Bethlehem, too little to be among the clan of Judah, from you shall come forth from Me One who is to be ruler in Israel." Matthias joins him quoting that last part and then he finishes the verse: "One whose coming forth is from of old, from everlasting." Mary says to them both, "You now know He is the One who fulfills these prophecies." Nicodemus confesses, "I prayed He wouldn't. I needed Him to be a fraud." Matthias says, "But I've seen too much." "I know the feeling," agrees Mary. "And you saw Lazarus?" she asks. He nods his head affirmatively.
Confused, Mary asks Nicodemus, "So why haven't you told this to the others? Why have you been absent? I've been told you've not been seen in Sanhedrin at all lately." Nicodemus explains, "Apart from my physical condition, there is the question of trying to get anything done in the Sanhedrin, let alone the intricacies of money, politics, and fear that guide most of them and govern their decisions." Mary asks why he reached out to her. He answers, "To warn you, and for you to warn Him that He's in danger." "Well, message received," replies Mary. "But for whatever reason, He's clearnly not running from that danger. So now I'm asking you to help eliminate it. Your wisdom and strength led you to pursue Jesus when your colleagues wouldn't have even considered it. I don't know what happened after that—that's between you and Him—but I know you know the truth, and I'm asking you to do anything you can. Please," Mary adds with tears. Nicodemus hangs his head silently.
She begins walking away, but faces him again, adding, "Nicodemus, there is something else I wanted to say to you: Thank you. For trying: That day the Romans brought you to my place in the Red Quarter. It must have been very uncomfortable for you. It's scary for anyone. I'm so grateful you at least made the attempt. I should have told you that the day we spoke in the market. And I know coming to the Red Quarter didn't initially turn out the way you had hoped, but look what it led to." He smiles and says, "You're welcome, but I had nothing to do with who you are today. Your change is just as convincing as the prophecies of who He is. I don't know what else I can do, but I will search Torah. Perhaps the Scriptures will reveal to us what is in store for Him." She nods and Matthias guides her out.
Nicodemus, frustrated by how little he feels he can do, slams a piece of furniture with his cane. His wife, Zohara, enters the room. He tells her, "I'm sorry. I didn't mean to disturb you." "Nico," she says, "You don't have to speak loudly for me to be stirred by your spirit, like I have been for months." He tries to explain, "I've been studying in earnest. There are things about my position that—" Zohara interrupts him and calls him into the part of his study where he has papers stuck all over the wall, saying, "I have been with you for over 60 years. Don't try to educate me on your position, as though I was the teenager I was when we married. You can prepare for your lectures in your sleep. You don't need this level of research. You haven't finished a meal in weeks without abandoning the table—and me—for these scrolls. You're losing weight. You can barely hold yourself up since Matthias burst in a week ago, whispering frantically. I am not deaf and blind, Nico. We have to talk." "We will," promises Nicodemus. "I just can't yet. I'm sorry."
Judas is escorted into the high priest's study. "Please sit," invites Caiaphas. "Can we serve you something to—" Judas stands proudly and addresses Caiaphas in a loud, authoritative tone: "We are not the same. I don't know what Shmuel has told you, but you should know now that you and I are not the same." "That is certainly the case," Caiaphas says dryly. "I'm the anointed high priest of Israel, who represents the nation before God, the only human on earth allowed to enter the Holy of Holies, and you on the other hand are—" "Helping to save your people," asserts Judas. Shmuel looks acutely embarrassed.
"I assure you," adds Judas, "that I have not been brought here under false pretenses. I can deliver Him to you, but you must know something: I do believe that Jesus is most likely the Messiah." Caiaphas asks why in an incredulous voice. "I've seen too much," answers Judas. "Then why are you doing this?" Caiaphas reasonably asks. Judas flinches from his proud facade and says, "I suppose I have not seen enough." "Ah," pounces Caiaphas. "Hence the 'most likely.'"
Judas adds, "Hopefully we'll get to see it this week if, when you take Him into custody, He effortlessly destroys His captors, leads us to victory over Rome, and takes His rightful place on the throne of David. Then I'll be celebrating with the rest of our people." Caiaphas begins to talk down to him, asserting, "You are utterly out of your depth." "I disagree," counters Judas sharply. Caiaphas orders Malchus and Shmuel to give him and Judas the room in private.
"I do not appreciate being spoken to in such a manner, young man," says Caiaphas. Judas turns to leave and replies breezily, "Well, if you change your mind about needing His whereabouts, let me know." "Sit down," orders Caiaphas sternly. "We are not finished." Judas strides over to his desk, still standing, and says, "This isn't complicated, your honor. You need information and I'm the only one capable and willing to give it to you." Now he sits and leans back, saying, "All we have to agree on is a price." Caiaphas slaps a bag of coins near him, announcing, "Twenty pieces of silver." Judas laughs. "Don't insult me. Forty." Caiaphas offers 25; Judas counters with 38. Caiaphas digs out 10 silver coins and says 30 pieces of silver is his final offer, describing it as the equivalent of four months' wages. Judas says indignantly, "That is the price of a slave. And I will not live like one while I'm looking for a new job. Thirty-five." Caiaphas repeats that 30 is his final offer. He adds, "A slave is about what Jesus is worth to me now," unwittingly fulfilling Messianic prophecy (Zechariah 11:12-13).
Caiaphas says, "You have no leverage, Judas. I'm your only buyer." "And I'm your only seller," retorts Judas. Caiaphas informs him, "The temple guard have sophisticated methods of extracting information, if you'd like. Or you can just take the money." Judas considers that carefully and replies, "I have one condition." "I'm listening," says Caiaphas. "I will provide an opportunity for you to arrest Him," continues Judas, "but only in the absence of a crowd. He is more powerful than you, and you know it. The people will riot. If we do this stealthily, we can avoid an uprising, retribution from Rome, and a ruined Passover holiday."
Caiaphas says, "I thought you said if He's arrested, He'll use His divine powers to strike down His adversaries. Could be the best Passover of all, wouldn't it?" "If He is who He says He is," replies Judas. "If not, 30 pieces of silver will be of no use to me when Pilate brutalizes us for disturbing the peace and inciting a revolt." Caiaphas tells Judas he has a condition, too: "You have 24 hours to deliver Him over to us. Time is of the essence." "Deal," says Judas, scooping up the money.
"You're an only son," says Caiaphas. "Sorry?" says Judas. Caiaphas continues, "You're an only son of an only son, and he's passed away. I was given all your information, Judas. You're the last of the Iscariots." "Yes," says Judas uneasily. "Unless you survive all this and have a son, this could be your best chance for your family name to be remembered," observes Caiaphas. "Don't look so downtrodden. This is an opportunity. Now go," he says cheerfully, rapping on his desk. "Deliver on your promise."
The Roman cohort Atticus begins to interrogate Kafni, leader of a group he and a squad of soldiers subdued before nightfall. Kafni protests, "You have no right to hold me here without explanation. What crimes have I committed? I have the right to speak to my legal representative—" "My friend," Atticus interrupts calmly, "those rights are granted to citizens of the Roman empire, which you are not." "Who are you?" Kafni demands. "The one asking the questions," says Atticus.
As he slowly unlocks Kafni's handcuffs, he says, "You arrived from the north three days ago, bringing with you a small militia of malcontents. You have since grown in numbers, amassed weapons, sharpened resentments, and convened a veritable serpents' den of aggressors who remind me of Zealots, but lack sophistication and training. The Zealots are a pain, but they have a precision and clarity of purpose that makes them in some ways predictable. They at least know what they're doing, and therefore so do we. But you are not precise. You are reckless, messy, and disorganized. It was all too easy to find you out, get in here, and put you in that chair.
"It's my understanding the Jews have made a pilgrimage to this city to observe a solemn day of remembrance? But from what I can tell, there's only one person acting up around here this week, someone about whom so many people have such intense feelings and opinions, both good and bad. He's the only figure at the moment toward whom a man like you could stir up so much animosity. Tell me something, Kafni: Why you? Everybody's got an opinion about Jesus. What about yours led to all this? You're not a holy man. Bacchus be praised," Atticus says, pouring out two drinks, "you own land in wine country."
Kafni says, "He killed my daughter." Atticus tells him, "If Jesus the Nazarene had committed murder, believe me, I'd know about it." Kafni says, "You're not God." Atticus tells him, "Let's leave God out of this. Honestly, I find the topic exhausting." Kafni claims that Jesus seduced his daughter, but when Atticus points out that Jesus is not the romantic type, Kafni states, "Not romantically. Spiritually." "For the gods' sake," retorts Kafni, "what did I just say about God?" Kafni claims, "Jesus performed a magic trick at a wedding that made my daughter so grateful, awed, and entranced that she became more loyal to Him than me"—how he describes Jesus turning water into wine. "Hades and Styx," says Atticus. "That's the pettiest thing I've ever heard!"
Kafni goes on, "She left a promising career as a wine vintner to join His pathetic roving band, wayfaring around the Upper Galilee, whipping crowds into frenzies over His teachings and sorceries until one of those crowds devolved into a stampede and she was run through with a sword." Atticus asks by whom. "The Roman praetor of Capernaum." That surprises Atticus since he was there at the time and arrested the praetor for that crime, but not wanting Kafni to know that, he merely says, "So a Roman praetor killed your daughter, not Jesus. You are dissembling, Kafni."
Kafni says bitterly, "She never would have been near Capernaum or anything resembling that situation, if not for Jesus, and He has not been held accountable." Atticus observes, "She had free will, didn't she? No one was forcing her to travel around with this Jesus?" Kafni explains misleadingly, "One of Jesus's other followers, a former employee of mine, beguiled her with his youthful charms and lured into the notion of marriage without my consent." "I thought it didn't work that way with you people," says Atticus. "There are loopholes," asserts Kafni.
Atticus observes, "It seems like you think you could have done something more to protect your daughter, to save her? Instead of facing your guilt like a man and dealing with it, you've decided to look for someone to blame. You can't get directly to the praetor who did the deed, so now you've moved on to, frankly, an easy target." Kafni sighs in exasperation, saying, "Jesus is not an easy target." "Let's find out," proposes Atticus, adding, "I don't have any children, but the way you've decided to make your daughter's untimely death all about yourself repulses me. However, your murderous commitment to alleviating your guilty conscience may prove useful to my purposes."
Kafni wants to know what purposes. Atticus answers with a proposal without giving a reason: "Instead of arresting you for unlawful assembly, possession of illegal weapons, incitement to violence, conspiracy to commit murder, and possibly insurrection, I will supply you with information regarding Jesus's whereabouts. The only thing that's required to keep you out of jail, or worse, is that you continue spreading your venom to anyone who'll listen. Keep doing what you're doing: Try to turn the tide of public opinion against Jesus."
Mary Magdalene is making her way back at night to Phoebe's house after speaking with Nicodemus and Matthias. She sees Roman soldiers, a sight that used to terrify her, but she has been learning to turn her fears into prayers. Mary leans into an alcove, breathes deeply, and looks up, recalling a Scripture Nicodemus quoted: "The people who walked in darkness have seen a great light. Those that dwelt in the land of the shadow of death, upon them a light has shined" (Isaiah 9:2). She smiles and says to the Lord, "Thank You for that."
In the morning with only 8 hours until Passover starts at sundown, Malchus is busy instructing the servants at the high priest's house with meticulous preparations. Suddenly Governor Pilate comes bursting through the doors straight toward Caiaphas at his desk, demanding to know, "What do you intend to do with Jesus of Nazareth?" Caiaphas lightly replies a happy holiday to you too. Pilate, not amused, says irritably, "I don't observe this holiday." "No kidding," says Caiaphas. Pilate says, "I am maintaining my side of this arrangement, Caiaphas. I've made plans to make an example of a Zealot. Now tell me what you're doing to maintain yours."
Caiaphas replies, "A Zealot, how wonderful! That should be well received on both sides because both your people and our people hate Zealots. They bring down your wrath on the common people." Pilate observes, "Your people hate Zealots. They don't hate Jesus." Caiaphas agrees, but claims, "This city has a Messianic fevor and I need to bring the temperature down." Pilate also wants a lower temperature, claiming, "I want peace, just like you, but I don't like what I'm hearing about your methods." Caiaphas says, "You're not one of us. You don't believe in our God. Therefore, you cannot begin to know what is best for us. There are layers to this you do not comprehend—thousands of years of theology, tradition, and law."
Pilate counters, "If you know what is best for the Jewish people, then why does Jerusalem have a fever?" Caiaphas says with mockery in his voice, "You asked what I plan to do to maintain my side of our arrangement, yet you already know." Pilate seethes, "Wipe that smug look off your face. You've grown too comfortable with our arrangement, so much so that you think you deserve the special treatment the empire has come to give you over the years." Caiaphas responds in an arrogant tone: "We are God's chosen people. Why should we expect anything less?" That provokes a sharp response from Pilate: "It's galling and confounding to everyone I know in Rome. Even our stoic philospher Seneca has wondered aloud, to my humiliation, how in Jerusalem the vanquished have given laws to the victors. Well, not anymore!" Leaning forward onto Caiaphas's desk, Pilate hisses, "Let me say this to you, plain and simple, Caiaphas: If you go through with arresting Jesus and tensions rise as a result, our alliance is over."
Outside Kafni's headquarters in broad daylight, Atticus and the Romans join Kafni and his chief men in making a show of false arrest to any onlookers, which include Zee, who kept watch overnight to see how this would end. Kafni shouts, "This is oppression! We are devout men who work hard and pay our tribute." Atticus announces loudly, "Sorry about the mixup." He uses a Hebrew phrase about owning up to a mistake and says "Shalom, Shalom" before moving his squad out.
Zee knows Kafni and Atticus as adversaries, but he follows Atticus since they have developed a grudging admiration for one another and have spoken truthfully. It doesn't take Atticus long to realize Zee is tailing him. He requests his soldiers to hand him two swords and has them move onward. Atticus moves in a different direction, wrapping the swords together in their leather sheaths.
Kafni and his men are now behind closed doors. Kafni begins reciting Scripture: "For the Lord God is a sun and a shield; the Lord bestows favor and honor. No good thing does He withhold from those who walk uprightly" (Psalm 84:11). While drinks are passed around, Kafni boasts, "Adonai has blessed and anointed our cause!" Amnon says, "As David wrote when he feigned madness to evade the king of Gath, 'When the righteous cry for help, the Lord hears and delivers them out of all their troubles'" (Psalm 34:17). "It's a sign!" asserts another. "From the prophet Jeremiah," says Kafni, quoting this: "Great are Your purposes, and mighty are Your deeds. Your eyes are open to all the ways of the children of man, rewarding each one according to his ways and according to the fruit of his deeds" (Jeremiah 32:19). Another proclaims, "Job, at his lowest, cried out to Adonai: 'I know that You can do all things, and that no purpose of Yours can be thwarted'" (Job 42:2).
They all join in unison for that last quote, feeling triumphant, but are soon deflated when Kafni's wife, Naomi, speaks up: "You make a deal with the enemies of our people and our God, and call it divine purpose?" She walks out of the room, clearly disgusted. Kafni says, abashed, "If you'll excuse me, brothers, for just a moment."
He finds his wife packing and says, "What are you doing?" "I'm leaving, Kafni, because it is the right thing to do," she replies. "Leaving Jerusalem hours before Passover?" he questions. "Using the Holy Scriptures to delude and justify yourself? It's pathetic," Naomi explains. "You will not speak to me in that tone!" orders Kafni. "Or what? Nothing more can hurt me," she says. "My daughter is dead. My husband is a shadow. And we are in league with Rome?" Kafni says, "It was a Roman blade, yes, but Ramah was only there—" "To follow her Rabbi," states Naomi. "But He bewitched her," protests Kafni. "Love is not a spell, Kafni. Her love for her Rabbi and her future husband were real," Naomi explains. Kafni says that Thomas was never worthy of her, but Naomi retorts, "That is rich coming from you at this moment!" Kafni tells her, "You're not leaving. I can't have Jesus taking both my daughter and my wife from me. If you think this may soften my resolve, you are mistaken." Naomi finishes her packing and tells him, "I love you, Kafni, and I serve God and His laws, which is why I pray He will forgive me that I cannot stand by and watch what hate and guilt have turned you into." She leaves and he looks shaken.
Zee follows Atticus into an imposing stone building. He sees Atticus standing by himself with his arms folded and back toward him. Before Atticus turns around he says, "Hello, Simon. Let's talk now, man to man. You know what this building is?" "A prison," responds Simon Zee, who asks, "What was that back there? I know Kafni. It wasn't your mistake detaining him, so tell me what's going on." Atticus responds, "I'm well aware of what it cost you to leave your old order and follow Jesus. That level of dedication could have gotten you killed." "It may yet," says Zee. Atticus tells him, "Jesus is in real danger. I don't have to tell you that." "No jail could hold the Messiah," states Zee. Atticus tells him his business at the prison: questioning a Zealot murderer. As they speak, that prisoner arrives. Zee recognizes him as the Zealot leader sent to kill him for defecting to Jesus, but who let Zee go when he saw Jesus do miracles. His name is Barabbas.
Atticus, hearing Zee say his name in shock, says, "Oh, you know him? Old friend? Well, your pal is scheduled for execution in about 28 hours, give or take." Zee tells him, "Barabbas came to find me when I left the order." "And you both survived? Somebody didn't do his job," observes Atticus. "We spoke," says Zee. "That's not what they sent him to do," says Atticus. Zee explains, "He saw things, things that should have compelled him to leave the order and believe." "You think you could have saved him?" wonders Atticus. "I didn't say that," points out Zee. "He could have saved himself if only he'd opened his eyes and his heart." Atticus states, "He did not open his eyes. Don't know about his heart, don't care, because now he's got to pay up. Consequences, Simon. I think you're about to find that out."
Zee repeats, "I said no jail could contain Him." "Fine," says Atticus. "So maybe your Messiah won't be jailed, but what about your friends? One of them has already died," referring to Ramah. Atticus drops the two swords he requested earlier on the pavement near Zee's feet, saying, "You know what? I'm just going to leave those there in case you think you need to be ready. Luck happens when preparation meets opportunity. Buona fortuna, Simon Z," he wishes him respectfully, eye to eye, before turning to leave. When Zee bends down to pick up the swords in their scabbards, he notices Atticus also left behind the sica dagger Zee once used as a Zealot. Since Zee left that old life, he leaves that dagger on the dusty pavement.
Nicodemus, in his study, is using his cane as a pointer to the Scriptures and notes he has plastered on one wall and strewn over his desk. He reads this one out loud: "The Spirit of the Lord is upon Me. He has anointed Me to proclaim good news to the poor" (Isaiah 61:1), which he excitedly cross-references with an eyewitness account of Jesus's proclaiming, "Today this Scripture is fulfilled in your hearing." He cites Jesus proclaiming, "I and the Father are one" (John 10:30), which He said just before the religious leaders tried to stone Him and His followers to death at the Feast of Dedication. That he compares with Isaiah 53:3: "He was despised and rejected of men, a man of sorrow, acquainted with grief." Then he reads a statement from the Sermon on the Mount: "Do not think I come to abolish the law or the prophets. I do not come to abolish them but to fulfill them" (Matthew 5:17).
Nicodemus is so absorbed in his study that he has not been aware of persistent knocking. Finally that person cannot wait any longer and bursts into his office, startling him. It is Rabbi Yussif, who apologizes for disturbing him, but Nicodemus points and says, "These Scriptures already disturb me." Yussif tells him he comes with news that might make it worse: Caiaphas is making plans to arrest Jesus. Nicodemus replies, "Impossible. He doesn't have the authority, and according to my reconnaissance, no one is certain where to find Jesus." Yussif warns him there is talk of a collaborator, a traitor from within the ranks of His own followers.
When Nicodemus wonders which one of them could be capable of such a thing, Yussif informs him: "Not all of the followers are in agreement on how they view Jesus. I witnessed dissent between them at the house of Lazarus." Nicodemus points out, "Even if one of them betrayed His whereabouts at this very moment, the Sanhedrin would still have to convene for a trial, and it is illegal for a capital offense to be tried on the day of preparation for a High Holy Day. Passover is in less than 7 hours. Caiaphas's hands are tied."
Yussif says, "I assure you, they are not, or rather they are: To his father-in-law." Nicodemus thinks that through: "Annas. He's been deposed before. We can depose him again if he's the one behind all of this, which I suppose he is. It's a naked voilation of the law and tradition. Most of the judges don't even like Annas." Yussif responds, "You said we. Will you join me, Shimon, and the centrists in denouncing Caiaphas's brazen infractions?" Nicodemus asks, "Where would I even do that? Most of the administrative meeting spaces in the temple are closed for Passover." Yussif reminds him that Caiaphas has no scruples, adding, "My informers say they will call an emergency meeting overnight—tonight!—citing an obscure loophole authorization from the Sefer HaMakabim (the books of the Maccabees) during times of national crisis."
Nicodemus objects, "Jesus is not a national crisis. I mean He is in that they rightly perceive Him to be a threat to this current corrupt Israeli heirarchy, which He is poised to dismantle." Yussif says, "They're not all corrupt, but they are all scared." "Of course, they are," agrees Nicodemus. "If I may be so bold," Yussif continues, "you are too harsh on your brethren, Rabban. They are mostly good men, devoted to preserving our traditions and Torah." Nicodemus's expression shows he thinks Yussif is being naive. Yussif adds, "They just weren't ready for Jesus. I don't think anyone was, present company included."
Nicodemus laughs that both he and Mary Magdalene have basically accused him of misunderstanding Jesus. Yussif asks, "So you do understand Him?" Gesturing toward his research, Nicodemus says tentatively, "I'm getting there?" Yussif wants to know how to solve this. Nicodemus tells him, "Both you and Mary need to understand the die is cast. My status is irrelevant. This requires a level of dexterity that neither of you have been forced to implement. It's not something I can solve with stern words in a backroom somewhere. If you or I disclose our allegiance, now or ever, we will be shut out of all discussions altogether. I can't stop the Sanhedrin's attempts, but I can at least warn Jesus and His followers."
Yussif makes an earnest appeal: "You are right. Neither I nor Mary have the wisdom or experience you have, but we are willing to do anything. You say we will be shut out of all discussions if we reveal ourselves. I will follow your lead on that, but surely we can be part of the discussion tonight." Nicodemus tells him, "I am studying the Scriptures and Jesus's statements for clues about what will happen next or what He has in store. It's a mystery. I have no idea what might happen tonight." Yussif says, "Let's find out."
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