Jesus Arrested in Gethsemane
John 18:1-11
John.18.1 - Details
Translation
Original Text
Morphology
- Ταυτα: PRON,nom,pl,n
- ειπων: VERB,aor,act,part,nom,m,sg
- Ιησους: NOUN,nom,sg,m
- εξηλθεν: VERB,aor,act,ind,3,sg
- συν: PREP
- τοις: ART,dat,pl,n
- μαθηταις: NOUN,dat,pl,m
- αυτου: PRON,gen,sg,m
- περαν: PREP
- του: ART,gen,sg,n
- χειμαρρου: NOUN,gen,sg,m
- του: ART,gen,sg,n
- Κεδρων: NOUN,gen,sg,m
- οπου: ADV,rel
- ην: VERB,impf,act,ind,3,sg
- κηπος: NOUN,nom,sg,m
- εις: PREP
- ον: PART,pres,act,nom,sg,m
- εισηλθεν: VERB,aor,act,ind,3,sg
- αυτος: PRON,nom,sg,3,m
- και: CONJ
- οι: ART,nom,pl,m
- μαθηται: NOUN,nom,pl,m
- αυτου: PRON,gen,sg,m
Parallels
- Matthew 26:36-46 (verbal): Synoptic Gethsemane narrative: Jesus goes with his disciples to a place called Gethsemane (a garden) and withdraws there to pray, paralleling John’s description of entering a garden beyond the Kidron brook.
- Mark 14:32-42 (verbal): Mark’s account closely parallels John 18:1 in setting and sequence: Jesus and his disciples go to a garden at the Mount of Olives (Gethsemane) where he prays and the arrest later occurs.
- Luke 22:39-46 (thematic): Luke emphasizes Jesus’ habitual withdrawal to the Mount of Olives and his solitary prayer in a garden, matching John’s scene of Jesus leading his disciples across the Kidron to a garden.
- Zechariah 14:4 (allusion): Zechariah’s prophetic reference to the Mount of Olives (feet of the Lord standing on it) provides an Old Testament backdrop for New Testament scenes set on or near the Mount of Olives (the garden beyond the Kidron), linking place to eschatological/ messianic significance.
Alternative generated candidates
- When Jesus had spoken these things, he went forth with his disciples across the Kidron valley, where there was a garden, into which he and his disciples entered.
- When Jesus had spoken these things, he went forth with his disciples across the Kidron brook, where there was a garden; there he entered with his disciples.
John.18.2 - Details
Translation
Original Text
Morphology
- ηδει: VERB,impf,act,ind,3,sg
- δε: CONJ
- και: CONJ
- Ιουδας: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- παραδιδους: VERB,pres,act,ptc,nom,sg,m
- αυτον: PRON,acc,sg,m
- τον: ART,acc,sg,m
- τοπον: NOUN,acc,sg,m
- οτι: CONJ
- πολλακις: ADV
- συνηχθη: VERB,aor,pass,ind,3,sg
- Ιησους: NOUN,nom,sg,m
- εκει: ADV
- μετα: PREP
- των: ART,gen,pl,m
- μαθητων: NOUN,gen,pl,m
- αυτου: PRON,gen,sg,m
Parallels
- Matthew 26:47-50 (structural): Synoptic account of the arrest: Judas comes with a crowd and identifies Jesus (kiss), paralleling John’s remark that Judas knew the place and later betrayed him there.
- Mark 14:43-45 (structural): Mark’s parallel to the arrest scene where Judas leads the armed men to Jesus and points him out, echoing John’s note about Judas’ knowledge of the meeting place.
- Luke 22:47-48 (structural): Luke recounts Judas’ approach and kiss and Jesus’ address to him—another narrative parallel to John’s notice that Judas, who betrayed him, knew where Jesus met his disciples.
- John 13:18 (thematic): Earlier Johannine reference to the fact of betrayal (and the fulfillment of Scripture) that frames Judas’ role—the same theme of intimate access and treachery that explains why Judas knew the meeting place.
- Psalm 41:9 (quotation): An Old Testament text cited elsewhere in John concerning betrayal by a close companion; provides a prophetic/thematic backdrop to Judas’ betrayal and the intimacy implied by Jesus often meeting with his disciples.
Alternative generated candidates
- Now Judas also, who betrayed him, knew the place, for Jesus often met there with his disciples.
- Judas, who betrayed him, also knew the place, for Jesus often met there with his disciples.
John.18.3 - Details
Translation
Original Text
Morphology
- ο: ART,nom,sg,m
- ουν: CONJ
- Ιουδας: NOUN,nom,sg,m
- λαβων: PART,aor,act,nom,sg,m
- την: ART,acc,sg,f
- σπειραν: NOUN,acc,sg,f
- και: CONJ
- εκ: PREP
- των: ART,gen,pl,m
- αρχιερεων: NOUN,gen,pl,m
- και: CONJ
- εκ: PREP
- των: ART,gen,pl,m
- Φαρισαιων: NOUN,gen,pl,m
- υπηρετας: NOUN,acc,pl,m
- ερχεται: VERB,pres,mid,ind,3,sg
- εκει: ADV
- μετα: PREP
- φανων: NOUN,gen,pl,m
- και: CONJ
- λαμπαδων: NOUN,gen,pl,f
- και: CONJ
- οπλων: NOUN,gen,pl,n
Parallels
- Matthew 26:47-50 (structural): Judas arrives with a crowd to arrest Jesus; the synoptic parallel records a company with swords and clubs and the act of betrayal leading to Jesus' arrest.
- Mark 14:43-46 (verbal): Mark explicitly describes Judas coming with a crowd carrying swords and clubs to seize Jesus—language and action closely mirror John 18:3.
- Luke 22:47-53 (structural): Luke recounts Judas' betrayal and the arrival of a crowd with swords and clubs, emphasizing the arrest and the disciples' and Jesus' responses.
- John 7:45-46 (thematic): Earlier in John officers are sent by the chief priests and Pharisees to seize Jesus but return without him—parallels the involvement of temple authorities and their servants in attempts to arrest Jesus.
- John 18:12 (structural): Immediate continuation of the same scene in John: the band comprising soldiers and the captain of the temple guard is explicitly named, confirming who accompanies Judas' party.
Alternative generated candidates
- So Judas, having procured a detachment of soldiers and some officers from the chief priests and Pharisees, came there with lanterns and torches and weapons.
- So Judas, having procured a band of soldiers and officers from the chief priests and Pharisees, came there with lanterns and torches and weapons.
John.18.4 - Details
Translation
Original Text
Morphology
- Ιησους: NOUN,nom,sg,m
- ουν: CONJ
- ειδως: PART,perf,act,nom,sg,m
- παντα: ADJ,nom,pl,n
- τα: ART,acc,pl,n
- ερχομενα: PART,pres,mid,acc,pl,n
- επ᾽αυτον: PREP+PRON,acc,sg,3,m
- εξηλθεν: VERB,aor,act,ind,3,sg
- και: CONJ
- λεγει: VERB,pres,act,ind,3,sg
- αυτοις·Τινα: PRON,dat,pl,m
- ζητειτε: VERB,pres,act,ind,2,pl
Parallels
- Matthew 26:47-56 (structural): Synoptic parallel to Jesus' arrest: a crowd arrives, Judas identifies Jesus, and Jesus submits to being taken—emphasizes his willing surrender despite the violence of the arrest.
- Mark 14:43-46 (structural): Close synoptic account of the same arrest scene (Judas' kiss, the crowd seizing Jesus); provides the same narrative context for Jesus' foreknowledge and acceptance of what is coming.
- Luke 22:47-53 (structural): Parallel arrest narrative that highlights Jesus' composure and the exchange with his captors (including the healing of Malchus), underscoring Jesus' control and purposeful submission to arrest.
- John 13:1 (thematic): Johannine theme of Jesus' foreknowledge: here (and in 18:4) the evangelist stresses that Jesus 'knew' the hour and all that would happen, framing his actions as deliberate and foreseen.
- John 8:58 (verbal): Verbal/theological link through Jesus' use of the emphatic 'I am' language (ego eimi); in John 8 the claim provokes a violent reaction—paralleling the forceful confrontation that follows Jesus' self-revelation in the arrest scene.
Alternative generated candidates
- Jesus therefore, knowing all that would happen to him, went forward and said to them, "Whom do you seek?"
- Jesus therefore, knowing all that was to come upon him, went forward and said to them, "Whom do you seek?"
John.18.5 - Details
Translation
Original Text
Morphology
- απεκριθησαν: VERB,aor,mid,ind,3,pl
- αυτω·Ιησουν: PRON,dat,sg,3 + PROPN,acc,sg,m
- τον: ART,acc,sg,m
- Ναζωραιον: PROPN,acc,sg,m
- λεγει: VERB,pres,act,ind,3,sg
- αυτοις·Εγω: PRON,dat,pl,m;PRON,nom,sg,m
- ειμι: VERB,pres,act,ind,1,sg
- ειστηκει: VERB,perf,act,ind,3,sg
- δε: CONJ
- και: CONJ
- Ιουδας: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- παραδιδους: VERB,pres,act,ptc,nom,sg,m
- αυτον: PRON,acc,sg,m
- μετ᾽αυτων: PREP+PRON,gen,pl,3
Parallels
- Exodus 3:14 (allusion): God’s self-identification (“I AM” / ἐγώ εἰμι in LXX) — the Johannine “Ego eimi” echoes the divine name revealed to Moses, linking Jesus’ words to divine self‑existence.
- John 8:58 (verbal): Jesus again uses the present-tense formula “Before Abraham was, I am,” explicitly employing the same “Ego eimi” language to claim eternal existence and divine identity.
- Mark 14:62 (quotation): In the Synoptic trial narrative Jesus answers the high priest with “I am,” similarly asserting identity (followed by eschatological claim); a parallel use of “I am” in a judicial context.
- John 1:45 (thematic): Earlier Johannine identification of Jesus as “Jesus of Nazareth” (Philip’s declaration) — the crowd’s answer in 18:5 echoes this identifying label used elsewhere in John.
- John 18:6 (structural): Immediate narrative response to Jesus’ “Ego eimi”: those who came to arrest him draw back and fall — the verbal claim produces a dramatic theophanic effect in the scene.
Alternative generated candidates
- They answered him, "Jesus of Nazareth." Jesus said to them, "I am." Judas, who betrayed him, was standing with them.
- They answered him, "Jesus of Nazareth." Jesus said to them, "I am he." Judas also, who betrayed him, stood with them.
John.18.6 - Details
Translation
Original Text
Morphology
- ως: ADV
- ουν: CONJ
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις·Εγω: PRON,dat,pl,m;PRON,nom,sg,m
- ειμι: VERB,pres,act,ind,1,sg
- απηλθον: VERB,aor,act,ind,3,pl
- εις: PREP
- τα: ART,acc,pl,n
- οπισω: ADV
- και: CONJ
- επεσαν: VERB,aor,act,ind,3,pl
- χαμαι: ADV
Parallels
- Exodus 3:14 (allusion): God's self-identification as 'I AM' (Heb. 'ehyeh')—Jesus' use of 'I am' (Greek 'ἐγώ εἰμι') evokes the divine name and suggests a claim to divine identity.
- John 8:58 (verbal): Another of Jesus' 'I am' statements ('Before Abraham was, I am') uses the same verb and makes a strong ontological claim that provokes hostile reactions from listeners.
- Acts 9:4 (thematic): On the Damascus road Saul falls to the ground when addressed by the risen Jesus—a similar physical collapse in response to an encounter with Jesus' voice/presence.
- Revelation 1:17 (thematic): John falls at Jesus' feet 'as one dead' when confronted with a vision of the exalted Christ—parallel bodily prostration before divine revelation.
Alternative generated candidates
- When Jesus said to them, "I am," they drew back and fell to the ground.
- When he said to them, "I am he," they drew back and fell to the ground.
John.18.7 - Details
Translation
Original Text
Morphology
- παλιν: ADV
- ουν: CONJ
- επηρωτησεν: VERB,aor,act,ind,3,sg
- αυτους·Τινα: PRON,acc,pl,m + PRON,acc,sg,m
- ζητειτε: VERB,pres,act,ind,2,pl
- οι: ART,nom,pl,m
- δε: CONJ
- ειπαν·Ιησουν: VERB,aor,act,ind,3,pl + NOUN,acc,sg,m
- τον: ART,acc,sg,m
- Ναζωραιον: ADJ,acc,sg,m
Parallels
- John 18:4-6 (verbal): The same question-and-answer occurs immediately earlier in the scene: Jesus asks 'Whom do you seek?' they answer 'Jesus of Nazareth,' and Jesus declares 'I am he,' producing the dramatic reaction when the arresting party draws back.
- John 1:38 (verbal): Uses the same root (τί ζητεῖτε/τί ζητετε) — 'What/Whom are you seeking?' — connecting the motif of 'seeking' that frames encounters with Jesus (here initiating the first disciples' seeking and following).
- John 18:8-9 (structural): Immediate continuation of the exchange: Jesus reiterates 'I told you that I am he' and instructs that the disciples be let go, showing the significance of the identification for the scene's outcome and the protection of the disciples.
- Matthew 26:50 (thematic): At the arrest in Gethsemane Judas' identification/betrayal precipitates Jesus' seizure; thematically parallels how naming/identifying Jesus ('Jesus of Nazareth') functions as the trigger for his arrest across the passion narratives.
Alternative generated candidates
- Again he asked them, "Whom do you seek?" And they said, "Jesus of Nazareth."
- Again he asked them, "Whom do you seek?" And they said, "Jesus of Nazareth."
John.18.8 - Details
Translation
Original Text
Morphology
- απεκριθη: VERB,aor,mid,ind,3,sg
- Ιησους·Ειπον: PROPN,nom,sg,m
- υμιν: PRON,dat,pl,2
- οτι: CONJ
- εγω: PRON,nom,sg,1
- ειμι·ει: VERB,pres,act,ind,1,sg
- ουν: CONJ
- εμε: PRON,acc,sg,1
- ζητειτε: VERB,pres,act,ind,2,pl
- αφετε: VERB,aor,act,imp,2,pl
- τουτους: PRON,acc,pl,m
- υπαγειν·: VERB,pres,act,inf
Parallels
- John 18:6 (verbal): Same arrest scene: when Jesus said "I am" (ἐγώ εἰμι) the arresting party drew back and fell — the immediate verbal parallel and narrative effect.
- John 8:58 (verbal): Jesus' use of ἐγώ εἰμι in a decisive self-identification: "Before Abraham was, I am," asserting timeless existence and divine identity.
- Exodus 3:14 (allusion): God's self-revelation as "I AM" (Heb. Ehyeh) at the burning bush — the OT background for John's theological use of ἐγώ εἰμι.
- Mark 14:62 (verbal): At his trial Jesus responds with "I am" (ἐγώ εἰμι), a self-claim that provokes the authorities' reaction — a parallel use of the formula in a judicial context.
- John 6:20 (verbal): Jesus' reassuring identification "It is I" (ἐγώ εἰμι) while walking on the sea — similar phrasing used to identify and calm/respond to those present.
Alternative generated candidates
- Jesus answered, "I told you that I am; so if you seek me, let these go their way."
- Jesus answered, "I told you that I am he; so, if you seek me, let these men go."
John.18.9 - Details
Translation
Original Text
Morphology
- ινα: CONJ
- πληρωθη: VERB,aor,pass,ind,3,sg
- ο: ART,nom,sg,m
- λογος: NOUN,nom,sg,m
- ον: PART,pres,act,nom,sg,m
- ειπεν: VERB,aor,act,ind,3,sg
- οτι: CONJ
- Ους: PRON,acc,pl,m
- δεδωκας: VERB,perf,act,ind,2,sg
- μοι: PRON,dat,sg,1
- ουκ: PART,neg
- απωλεσα: VERB,aor,act,ind,1,sg
- εξ: PREP
- αυτων: PRON,gen,pl,m
- ουδενα: PRON,acc,sg,m
Parallels
- John 6:39 (verbal): Same promise theme and similar wording: Jesus says it is the Father's will that he should lose none of those given to him, and he will raise them up at the last day.
- John 6:37 (verbal): Closely related assurance language — all whom the Father gives to Jesus will come to him, and he will never cast them out (security of the given).
- John 10:28-29 (thematic): Develops the idea of inseparable security: Jesus gives eternal life and declares that no one can snatch his sheep out of his hand or the Father's hand.
- John 17:12 (allusion): In Jesus' high-priestly prayer he claims to have kept those given to him and lost none except the 'son of perdition,' echoing the same preservation motif.
- Romans 8:38-39 (thematic): Paul's teaching that nothing can separate believers from God's love parallels the Johannine theme that those given to Jesus will not be lost.
Alternative generated candidates
- This was to fulfill the word he had spoken: "I lost none of those whom you gave me."
- This was to fulfill the word that he had spoken: "Of those whom you gave me I lost not one."
John.18.10 - Details
Translation
Original Text
Morphology
- Σιμων: NOUN,nom,sg,m
- ουν: CONJ
- Πετρος: NOUN,nom,sg,m
- εχων: VERB,pres,act,ptc,nom,sg,m
- μαχαιραν: NOUN,acc,sg,f
- ειλκυσεν: VERB,aor,act,ind,3,sg
- αυτην: PRON,acc,sg,f
- και: CONJ
- επαισεν: VERB,aor,act,ind,3,sg
- τον: ART,acc,sg,m
- του: ART,gen,sg,n
- αρχιερεως: NOUN,gen,sg,m
- δουλον: NOUN,acc,sg,m
- και: CONJ
- απεκοψεν: VERB,aor,act,ind,3,sg
- αυτου: PRON,gen,sg,m
- το: ART,acc,sg,n
- ωταριον: NOUN,acc,sg,n
- το: ART,acc,sg,n
- δεξιον: ADJ,acc,sg,n
- ην: VERB,impf,act,ind,3,sg
- δε: CONJ
- ονομα: NOUN,acc,sg,n
- τω: ART,dat,sg,m
- δουλω: NOUN,dat,sg,m
- Μαλχος: NOUN,nom,sg,m
Parallels
- Matthew 26:51-52 (verbal): Peter draws a sword and cuts off the ear of the high priest's servant; Jesus rebukes him and tells him to put the sword away, echoing the same incident (Matthew does not name the servant).
- Mark 14:47 (verbal): A brief parallel report that someone struck the high priest's servant and cut off his ear; Mark records the same action attributed to the disciples, paralleling John's account.
- Luke 22:50-51 (verbal): Luke records Peter striking the servant and uniquely adds that Jesus healed the man's ear, an editorial difference that complements John's naming of the servant (Malchus).
- John 18:11 (structural): The immediate follow-up in John's narrative: Jesus orders Peter to put the sword away and submits to arrest, directly connected to the action described in 18:10.
Alternative generated candidates
- Then Simon Peter, having a sword, drew it and struck the high priest's servant, cutting off his right ear. (The servant's name was Malchus.)
- Then Simon Peter, having a sword, drew it and struck the high priest's servant, cutting off his right ear. The servant's name was Malchus.
John.18.11 - Details
Translation
Original Text
Morphology
- ειπεν: VERB,aor,act,ind,3,sg
- ουν: CONJ
- ο: ART,nom,sg,m
- Ιησους: NOUN,nom,sg,m
- τω: ART,dat,sg,m
- Πετρω·Βαλε: NOUN,dat,sg,m+VERB,aor,act,imp,2,sg
- την: ART,acc,sg,f
- μαχαιραν: NOUN,acc,sg,f
- εις: PREP
- την: ART,acc,sg,f
- θηκην·το: NOUN,acc,sg,f+ART,nom,sg,n
- ποτηριον: NOUN,acc,sg,n
- ο: ART,nom,sg,m
- δεδωκεν: VERB,perf,act,ind,3,sg
- μοι: PRON,dat,sg,1
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- ου: PART,neg
- μη: PART
- πιω: VERB,aor,act,subj,1,sg
- αυτο: PRON,acc,sg,neut
Parallels
- Matthew 26:52-54 (verbal): Jesus orders the sword put away ('put up again thy sword') and speaks of the necessity of events and the fulfillment of Scripture—close verbal/structural parallel to John's rebuke to Peter.
- Mark 14:47-49 (structural): Mark narrates a disciple striking the servant (cutting off an ear) and Jesus' immediate rebuke and remark about the arrest and fulfillment—same episode and Jesus' response to violent defense.
- Luke 22:42 (thematic): In Gethsemane Jesus speaks of the 'cup' and submits to the Father's will ('not my will, but yours'), directly paralleling John's 'the cup which my Father has given me' theme of submission.
- Matthew 26:39 (thematic): Jesus' prayer about the 'cup'—asking if it might pass and then submitting to the Father's will—connects thematically with John's reference to accepting the Father's cup.
Alternative generated candidates
- Jesus said to Peter, "Put your sword into its sheath; shall I not drink the cup that the Father has given me?"
- Jesus said to Peter, "Put your sword into its sheath; shall I not drink the cup that the Father has given me?"
When Jesus had said these things, he went forth with his disciples across the Kidron brook, where there was a garden; and he and his disciples entered it. Now Judas — he who betrayed him — also knew the place, for Jesus often met there with his disciples. So Judas, having procured a detachment of soldiers and some officers from the chief priests and the Pharisees, came there with lanterns, torches, and weapons.
Jesus therefore, knowing all that would come upon him, stepped forward and said to them, "Whom do you seek?"
They answered him, "Jesus of Nazareth." Jesus said to them, "I am." Judas, the one who betrayed him, stood with them.
When he said to them, "I am," they drew back and fell to the ground.
Again he asked them, "Whom do you seek?" And they said, "Jesus of Nazareth."
Jesus answered, "I told you that I am; so if you seek me, let these men go their way."
(This was to fulfill the word which he had spoken: "Of those whom you gave me I lost not one.")
Then Simon Peter, having a sword, drew it and struck the high priest's servant, cutting off his right ear. The servant's name was Malchus.
Jesus said to Peter, "Put your sword into its sheath; shall I not drink the cup which the Father has given me?"