Discovery BoxMark 14:32-35
Context14:32 Then 1 they went to a place called Gethsemane, and Jesus 2 said to his disciples, “Sit here while I pray.” 14:33 He took Peter, James, 3 and John with him, and became very troubled and distressed. 14:34 He said to them, “My soul is deeply grieved, even to the point of death. Remain here and stay alert.” 14:35 Going a little farther, he threw himself to the ground and prayed that if it were possible the hour would pass from him.
Luke 22:39-46
Context22:39 Then 4 Jesus 5 went out and made his way, 6 as he customarily did, to the Mount of Olives, 7 and the disciples followed him. 22:40 When he came to the place, 8 he said to them, “Pray that you will not fall into temptation.” 9 22:41 He went away from them about a stone’s throw, knelt down, and prayed, 22:42 “Father, if you are willing, take 10 this cup 11 away from me. Yet not my will but yours 12 be done.” 22:43 [Then an angel from heaven appeared to him and strengthened him. 22:44 And in his anguish 13 he prayed more earnestly, and his sweat was like drops of blood falling to the ground.] 14 22:45 When 15 he got up from prayer, he came to the disciples and found them sleeping, exhausted 16 from grief. 22:46 So 17 he said to them, “Why are you sleeping? Get up and pray that you will not fall into temptation!” 18
John 18:1-11
Context18:1 When he had said these things, 19 Jesus went out with his disciples across the Kidron Valley. 20 There was an orchard 21 there, and he and his disciples went into it. 18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times 22 with his disciples.) 23 18:3 So Judas obtained a squad of soldiers 24 and some officers of the chief priests and Pharisees. 25 They came to the orchard 26 with lanterns 27 and torches and weapons.
18:4 Then Jesus, because he knew everything that was going to happen to him, 28 came and asked them, “Who are you looking for?” 29 18:5 They replied, 30 “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) 31 18:6 So when Jesus 32 said to them, “I am he,” they retreated 33 and fell to the ground. 34 18:7 Then Jesus 35 asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.” 18:8 Jesus replied, 36 “I told you that I am he. If you are looking for 37 me, let these men 38 go.” 39 18:9 He said this 40 to fulfill the word he had spoken, 41 “I have not lost a single one of those whom you gave me.” 42
18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, 43 cutting off his right ear. 44 (Now the slave’s name was Malchus.) 45 18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” 46
[14:32] 1 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:32] 2 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[14:33] 3 tn Grk “and James,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[22:39] 4 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[22:39] 5 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[22:39] 7 sn See the note on the Mount of Olives in Luke 19:29.
[22:40] 8 sn Luke does not mention Gethsemane by name, but calls it simply the place.
[22:40] 9 sn Jesus’ instructions to pray not to fall into temptation is an allusion to Luke 22:28-38, especially 22:31. The temptation is Satan’s challenge to them to defect, like what happened to Judas and what will happen to Peter.
[22:42] 10 tn Luke’s term παρένεγκε is not as exact as the one in Matt 26:39. Luke’s means “take away” (BDAG 772 s.v. παρένεγκε 2.c) while Matthew’s means “take away without touching,” suggesting an alteration (if possible) in God’s plan. For further discussion see D. L. Bock, Luke (BECNT), 2:1759-60.
[22:42] 11 sn This cup alludes to the wrath of God that Jesus would experience (in the form of suffering and death) for us. See Ps 11:6; 75:8-9; Isa 51:17, 19, 22 for this figure.
[22:42] 12 sn With the statement “Not my will but yours be done” Jesus submitted fully to God’s will.
[22:44] 13 tn Grk “And being in anguish.”
[22:44] 14 tc Several important Greek
[22:45] 15 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[22:45] 16 tn Grk “from grief.” The word “exhausted” is not in the Greek text, but is implied; the disciples have fallen asleep from mental and emotional exhaustion resulting from their distress (see L&N 25.273; cf. TEV, NIV, NLT).
[22:46] 17 tn Here καί (kai) has been translated as “so” to indicate the implied result of Jesus finding them asleep.
[22:46] 18 sn Jesus calls the disciples again to prayerful watchfulness with the words “Get up and pray” (see 22:40). The time is full of danger (22:53).
[18:1] 19 sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.
[18:1] 20 tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).
[18:2] 23 sn This is a parenthetical note by the author.
[18:3] 24 tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.
[18:3] 25 tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.
[18:3] 26 tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.
[18:3] 27 tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.
[18:4] 28 tn Grk “knowing all things that were coming upon him.”
[18:4] 29 tn Grk “Whom do you seek?”
[18:5] 30 tn Grk “They answered.”
[18:5] 31 sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).
[18:6] 32 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:6] 33 tn Grk “moved back” (but here a fairly rapid movement is implied).
[18:6] 34 sn When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.
[18:7] 35 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:8] 36 tn Grk “Jesus answered.”
[18:8] 37 tn Grk “if you are seeking.”
[18:8] 38 tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more generic word like “people” because in context Jesus referred only to the eleven remaining disciples who were loyal to him and were present at his arrest.
[18:8] 39 sn A second time Jesus replied, “I told you that I am he,” identifying himself as the one they are seeking. Jesus also added, “If you are looking for me, let these men go.” Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross.
[18:9] 40 tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.
[18:9] 41 sn This expression is similar to John 6:39 and John 17:12.
[18:9] 42 tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.
[18:10] 43 tn See the note on the word “slaves” in 4:51.
[18:10] 44 sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).
[18:10] 45 sn This is a parenthetical note by the author.
[18:11] 46 tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.
