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John 18
John 18 is the eighteenth chapter of the Gospel of John in the New Testament of the Christian Bible. This chapter records the events on the day of the Crucifixion of Jesus, starting with the arrest of Jesus the evening before (in Judaic calculation, this would be considered part of the same day).[1] The three denials of Peter (John 18:15–18;25–26) are interwoven into the narrative concerning the trials of Jesus. The book containing this chapter is anonymous; however, early Christian tradition generally considers that John the Evangelist composed the Gospel of John.[2] TextThe original text was written in Koine Greek. This chapter is divided into 40 verses. Textual witnessesSome early manuscripts containing the text of this chapter are:
PlacesThe events recorded in this chapter took place in Jerusalem. Jesus' betrayal and arrest in Gethsemane (18:1-11)The opening of chapter 18 is directly connected with the final words of chapter 14:
The intervening chapters record Jesus' Farewell Discourse. Alfred Plummer, in the Cambridge Bible for Schools and Colleges (1902), suggests that Jesus and His disciples have "rise[n] from table and prepare[d] to depart at John 14:31, but that the contents of chapters 15-17 are spoken before they leave the room".[3] The editors of the New American Bible Revised Edition note that this gospel does not mention Jesus' Agony in the Garden or the kiss of Judas.[4] Verse 1
Some translations instead open with "When He had finished praying" or similar words.[6] Matthew 26:36 and Mark 14:32 refer to "a place called Gethsemane", but the place is unnamed here,[4] simply referred to as a garden. In Luke 22:39, the place is the mount of Olives. Verse 2Judas is now called "Judas the betrayer" or "Judas, who is betraying" (Greek: ιουδας ο παραδιδους, ioudas ho paradidous) (John 18:2 and again in verse 5).[8] He comes to this familiar place with troops, a captain and officers and servants of the chief priests and the Pharisees, carrying torches and lanterns and weapons (verse 6, cf. verse 12). H. W. Watkins surmises that Gethsemane might have been belonged to "a friend or disciple" of Jesus.[9] Where many modern translations say that Jesus "met" there with his disciples, or "gathered" there in the Revised Geneva Translation,[10] older versions such as the King James states that they "resorted" there.[11] The New American Standard Bible notes that the troops were the Roman cohort (Greek: σπεῖρα, speira in John 18:3 is the technical word for the Roman cohort) [9] whereas Richard Francis Weymouth identified them as a detachment of the Temple police.[12] This was the garrison band from Fort Antonia, at the north-east corner of the Temple. Peter also came with a weapon (verses 10–11):
Verse 4
Plummer notes from this verse that the evangelist's narrative confirms:
and that the aim of the narrative is to endorse Jesus' earlier words,
and the evangelist's earlier commentary
Verse 5
A more literal translation of the guards' answer is "Jesus the Nazarene", which Plummer calls "a rather more contemptuous expression than 'Jesus of Nazareth'".[17] Jesus' response is Ἐγώ εἰμι (ego eimi, I am): the word 'he' is not expressed in the Greek text. This is a familiar expression throughout John's Gospel, seen in John 4:26, 6:20, 8:24, 8:28, 8:58, and 13:13. Plummer comments that "Judas, if not the chief priests, must have noticed the significant words".[17] Verses 6 and 8 repeat the words Ἐγώ εἰμι (in English, "I am he"). Verse 9
According to the New American Bible Revised Edition, the citation may refer to John 6:39, 10:28 or 17:12.[20]
Henry Alford,[24] Plummer,[17] and Watkins [9] concur in associating this verse with John 17:12. Arnold uses this fulfillment to argue (as "an unquestionable proof") that John 17 is a historical account of the words of Jesus and not merely "a description of the mind of our Lord at the time".[24] Verse 11
Heinrich Meyer argues that "the sword" is the original wording, and that "your sword", which is widely used wording in modern English translations,[26] is an import, "against decisive witnesses", from Matthew 26:52.[27] In the High Priest's courtyard (18:12-27)Jesus and "another disciple", or "the other disciple",[28] who was known to the high priest, are taken to the High Priest's courtyard, where initially Jesus meets with Annas. The other disciple then brings in Peter.[29] Unusually, John Wycliffe's bible translates Greek: τω αρχιερει, tō archierei as "the bishop".[30] Verse 19
Annas is here referred to as "the high priest", although Caiaphas was the high priest that year (John 18:13). Meyer notes that Jesus ignores the first part of the question and answers only the second part, "and that by putting it aside as something entirely aimless, appealing to the publicity of His life".[27] In Pilate's court (18:28-38) Verse 28
The Jewish leaders: words supplied by the New International Version to clarify "they".[33] The reference is to the Sanhedrists, according to Scottish Free Church minister William Nicoll.[34] The text here confirms that in John's timeline, the trial of Jesus took place before the Passover and therefore likewise the events of chapters 13-17 preceded the Passover: cf. John 13:1: before the Feast of the Passover ... Verse 31
John's gospel is alone in offering this reason for his accusers bring Jesus before Pilate.[36] Verses 33-34
Verna Holyhead writes that here, Jesus who is on trial confronts Pilate, calling on him to decide whether his own personal commitment underlies the question, or his concern for what "others" have said: "the issue is no longer Jesus' guilt or innocence, but whether Pilate will respond to the truth of Jesus' kingship".[38] Verse 37
The question repeats Pilate's question in verse 33. Cross reference: Matthew 27:11; Mark 15:2; Luke 23:3 What is truth? (18:39-40)Verse 38
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