Joh 18:2-10 | RWP | e4.org | Resorted thither ( συνηχθη εκε ). First aorist passive indicative of συναγω , old verb to gather together. A bit awkward here till you add "with his disciples." Judas knew the place, and the habit of Jesus to come here at night for prayer ( ). Hence his offer to catch Jesus while the feast was going on, catch him at night and alone in his usual place of prayer (the very spirit of the devil).

‏ John 18:2-10

Resorted thither ( συνηχθη εκε ). First aorist passive indicative of συναγω, old verb to gather together. A bit awkward here till you add "with his disciples." Judas knew the place, and the habit of Jesus to come here at night for prayer (Lu 22:39). Hence his offer to catch Jesus while the feast was going on, catch him at night and alone in his usual place of prayer (the very spirit of the devil).

The band of soldiers ( την σπειραν ). No word for "of soldiers" in the Greek, but the Latin spira (roll or ball) was used for a military cohort (Polybius 11, 23, 1) as in Mt 27:27; Ac 10:1, etc., here for a small band secured from the Tower of Antonia. The Synoptics do not mention the soldiers, but only the "officers" as here ( υπηρετας for which see Mt 26:58; Mr 14:54, 65) or temple police from the Sanhedrin.

Cometh ( ερχετα ). Dramatic historical present middle indicative.

With lanterns and torches ( μετα φανων κα λαμπαδων ). Both old words, φανος only here in N.T., λαμπας, an oil lamp (Mt 25:1). It was full moon, but Judas took no chances for it may have been cloudy and there were dark places by the walls and under the olive trees. Μετα is accompanied with

and weapons ( κα οπλων ). Mark (Mr 14:43) mentions "swords and staves." Probably the temple guard had weapons as well as the soldiers.

Knowing all the things that were coming upon him ( ειδως παντα τα ερχομενα επ' αυτον ). Mentioned already in Joh 13:1. He was not taken by surprise. The surrender and death of Jesus were voluntary acts, though the guilt of Judas and the rest remains.

Was standing ( ιστηκε ). Second past perfect active of ιστημ used as imperfect, a vivid picture of Judas in the very act of betraying Jesus. John does not mention the kiss by Judas as a sign to the soldiers and police. Tatian suggests that it came before verse 4. Then Jesus stepped forth and affirmed that he was the one whom they were seeking.

Fell to the ground ( επεσαν χαμα ). Second aorist active indicative of πιπτω with first aorist ending ( -αν ). This recoil made them stumble. But why did they step back? Was it the former claim of Jesus ( I am, εγω ειμ ) to be on an equality with God (8:58; 13:19) or mere embarrassment and confusion or supernatural power exerted by Jesus? B adds Ιησους which must mean simply: "I am Jesus."

Again ( παλιν ). The repeated question receives the same answer. The soldiers and officers know who it is, but are still overawed.

Let these go their way ( αφετε τουτους υπαγειν ). Second aorist active imperative of αφιημ. The verb υπαγειν means to withdraw (11:44). Jesus shows solicitude for the eleven as he had warned them and prayed for them (Lu 22:31f.). He is trying to help them.

That might be fulfilled ( ινα πληρωθη ). The regular formula (17:12) for Scripture, here applied to the prophecy of Jesus (17:12) as in verse 32. John treats the saying of Jesus as on a par with the O.T.

Having a sword ( εχων μαχαιραν ). It was unlawful to carry a weapon on a feast-day, but Peter had become alarmed at Christ's words about his peril. They had two swords or knives in the possession of the eleven according to Luke (22:38). After the treacherous kiss of Judas (on the hand or the cheek?) the disciples asked: "Lord, shall we smite with the sword?" (Lu 22:49). Apparently before Jesus could answer Peter with his usual impulsiveness jerked out ( ειλκυσεν, first aorist active indicative of ελκυω for which see 6:44) his sword and cut off the right ear of Malchus (Joh 18:10), a servant of the high priest. Peter missed the man's head as he swerved to his left. Luke also (Lu 22:50) mentions the detail of the right ear, but John alone mentions the man's name and Peter's. There was peril to Peter in his rash act as comes out later (Joh 18:26), but he was dead long before John wrote his Gospel as was Lazarus of whom John could also safely write (12:9-11). For ωταριον, diminutive of ους, see Mr 14:47 (only other N.T. example), another diminutive ωτιον in Mt 26:51 (Mr 14:47; Lu 22:51).