Matius 26:31
Konteks26:31 Then Jesus said to them, “This night you will all fall away because of me, for it is written:
‘I will strike the shepherd,
and the sheep of the flock will be scattered.’ 1
Markus 14:50-52
Konteks14:50 Then 2 all the disciples 3 left him and fled. 14:51 A young man was following him, wearing only a linen cloth. They tried to arrest him, 14:52 but he ran off naked, 4 leaving his linen cloth behind.
Yohanes 16:32
Konteks16:32 Look, a time 5 is coming – and has come – when you will be scattered, each one to his own home, 6 and I will be left alone. 7 Yet 8 I am not alone, because my Father 9 is with me.
Yohanes 18:8-9
Konteks18:8 Jesus replied, 10 “I told you that I am he. If you are looking for 11 me, let these men 12 go.” 13 18:9 He said this 14 to fulfill the word he had spoken, 15 “I have not lost a single one of those whom you gave me.” 16
Yohanes 18:15-16
Konteks18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. 17 (Now the other disciple 18 was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) 19 18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, 20 and brought Peter inside.
Yohanes 18:2
Konteks18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times 21 with his disciples.) 22
Titus 1:16
Konteks1:16 They profess to know God but with their deeds they deny him, since they are detestable, disobedient, and unfit for any good deed.
[26:31] 1 sn A quotation from Zech 13:7.
[14:50] 2 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[14:50] 3 tn Grk “they”; the referent (Jesus’ disciples) has been specified in the translation for clarity.
[14:52] 4 sn The statement he ran off naked is probably a reference to Mark himself, traditionally assumed to be the author of this Gospel. Why he was wearing only an outer garment and not the customary tunic as well is not mentioned. W. L. Lane, Mark (NICNT), 527-28, says that Mark probably mentioned this episode so as to make it clear that “all fled, leaving Jesus alone in the custody of the police.”
[16:32] 6 tn Grk “each one to his own”; the word “home” is not in the Greek text but is implied. The phrase “each one to his own” may be completed in a number of different ways: “each one to his own property”; “each one to his own family”; or “each one to his own home.” The last option seems to fit most easily into the context and so is used in the translation.
[16:32] 7 sn The proof of Jesus’ negative evaluation of the disciples’ faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion (I will be left alone). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7: “Strike the shepherd, and the sheep will be scattered.” Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him.
[16:32] 8 tn Grk “And” (but with some contrastive force).
[16:32] 9 tn Grk “the Father.”
[18:8] 10 tn Grk “Jesus answered.”
[18:8] 11 tn Grk “if you are seeking.”
[18:8] 12 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] 13 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] 14 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] 15 sn This expression is similar to John 6:39 and John 17:12.
[18:9] 16 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.
[18:9] sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38, 13:18, 15:25, 17:12, 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12.
[18:15] 17 tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.
[18:15] 18 tn Grk “that disciple.”
[18:15] sn Many have associated this unnamed other disciple with the beloved disciple, that is, John son of Zebedee, mainly because the phrase the other disciple which occurs here is also used to describe the beloved disciple in John 20:2, 3, 4, and 8. Peter is also closely associated with the beloved disciple in 13:23-26, 20:2-10, 21:7, and 21:20-23. But other identifications have also been proposed, chiefly because v. 16 states that this disciple who was accompanied by Peter was known to the high priest. As C. K. Barrett (St. John, 525) points out, the term γνωστός (gnwstos) is used in the LXX to refer to a close friend (Ps 54:14 LXX [55:14 ET]). This raises what for some is an insurmountable difficulty in identifying the “other disciple” as John son of Zebedee, since how could the uneducated son of an obscure Galilean fisherman be known to such a powerful and influential family in Jerusalem? E. A. Abbott (as quoted in “Notes of Recent Exposition,” ExpTim 25 [1913/14]: 149-50) proposed that the “other disciple” who accompanied Peter was Judas, since he was the one disciple of whom it is said explicitly (in the synoptic accounts) that he had dealings with the high priest. E. A. Tindall (“Contributions and Comments: John xviii.15,” ExpTim 28 [1916/17]: 283-84) suggested the disciple was Nicodemus, who as a member of the Sanhedrin, would have had access to the high priest’s palace. Both of these suggestions, while ingenious, nevertheless lack support from the text of the Fourth Gospel itself or the synoptic accounts. W. Wuellner (The Meaning of “Fishers of Men” [NTL]) argues that the common attitude concerning the low social status and ignorance of the disciples from Galilee may in fact be a misconception. Zebedee is presented in Mark 1:20 as a man wealthy enough to have hired servants, and Mark 10:35-45 presents both of the sons of Zebedee as concerned about status and prestige. John’s mother appears in the same light in Matt 20:20-28. Contact with the high priestly family in Jerusalem might not be so unlikely in such circumstances. Others have noted the possibility that John came from a priestly family, some of which is based upon a statement in Eusebius (Ecclesiastical History 3.31.3) quoting Polycrates that John son of Zebedee was a priest. For further information on possible priestly connections among members of John’s family see L. Morris (John [NICNT], 752, n. 32). None of this is certain, but on the whole it seems most probable that the disciple who accompanied Peter and gained entry into the courtyard for him was John son of Zebedee.
[18:15] 19 sn This is a parenthetical note by the author.
[18:16] 20 tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.
