Matius 26:35

26:35 Peter said to him, “Even if I must die with you, I will never deny you.” And all the disciples said the same thing.

Markus 14:47

14:47 One of the bystanders drew his sword and struck the high priest’s slave, ¹  cutting off his ear.

Lukas 9:55

9:55 But Jesus ²  turned and rebuked them, ³ 

Lukas 22:36-38

22:36 He said to them, “But now, the one who ⁴  has a money bag must take it, and likewise a traveler’s bag ⁵  too. And the one who has no sword must sell his cloak and buy one. 22:37 For I tell you that this scripture must be ⁶  fulfilled in me, ‘And he was counted with the transgressors.’ ⁷  For what is written about me is being fulfilled.” ⁸  22:38 So ⁹  they said, “Look, Lord, here are two swords.” ¹⁰  Then he told them, “It is enough.” ¹¹ 

Lukas 22:49-51

22:49 When ¹²  those who were around him saw what was about to happen, they said, “Lord, should ¹³  we use our swords?” ¹⁴  22:50 Then ¹⁵  one of them ¹⁶  struck the high priest’s slave, ¹⁷  cutting off his right ear. 22:51 But Jesus said, ¹⁸  “Enough of this!” And he touched the man’s ¹⁹  ear and healed ²⁰  him.

Yohanes 18:10-11

18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, ²¹  cutting off his right ear. ²²  (Now the slave’s name was Malchus.) ²³  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?” ²⁴ 

Yohanes 18:36

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ²⁵  handed over ²⁶  to the Jewish authorities. ²⁷  But as it is, ²⁸  my kingdom is not from here.”

Yohanes 18:2

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ²⁹  with his disciples.) ³⁰ 

Kolose 1:4

1:4 since ³¹  we heard about your faith in Christ Jesus and the love that you have for all the saints.

[14:47]  ¹ tn See the note on the word “slave” in 10:44.

[9:55]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[9:55]  ³ tc Many mss ([D] K Γ Θ Ë^1,13 [579] 700 2542 pm it) have at the end of the verse (with slight variations) “and he said, ‘You do not know what sort of spirit you are of, for the Son of Man did not come to destroy people’s lives, but to save [them].’” This variant is clearly secondary, as it gives some content to the rebuke. Further, it is difficult to explain how such rich material would have been omitted by the rest of the witnesses, including the earliest and best mss.

[9:55]  sn The point of the rebuke is that now was not the time for judgment but patience; see 2 Pet 3:9.

[22:36]  ⁴ tn The syntax of this verse is disputed, resulting in various translations. The major options are either (1) that reflected in the translation or (2) that those who have a money bag and traveler’s bag should get a sword, just as those who do not have these items should sell their cloak to buy a sword. The point of all the options is that things have changed and one now needs full provisions. Opposition will come. But “sword” is a figure for preparing to fight. See Luke 22:50-51.

[22:36]  ⁵ tn Or possibly “beggar’s bag” (L&N 6.145).

[22:37]  ⁶ sn This scripture must be fulfilled in me. The statement again reflects the divine necessity of God’s plan. See 4:43-44.

[22:37]  ⁷ tn Or “with the lawless.”

[22:37]  sn This is a quotation from Isa 53:12. It highlights a theme of Luke 22-23. Though completely innocent, Jesus dies as if he were a criminal.

[22:37]  ⁸ tn Grk “is having its fulfillment.”

[22:38]  ⁹ tn Here δέ (de) has been translated as “so” to indicate the implied result of Jesus’ comments about obtaining swords.

[22:38]  ¹⁰ sn Here are two swords. The disciples mistakenly took Jesus to mean that they should prepare for armed resistance, something he will have to correct in 22:50-51.

[22:38]  ¹¹ sn It is enough. The disciples’ misunderstanding caused Jesus to terminate the discussion.

[22:49]  ¹² tn Here δέ (de) has not been translated.

[22:49]  ¹³ tn The direct question using “if” in Greek is not unusual (BDF §440.3).

[22:49]  ¹⁴ sn “Should we use our swords?” The disciples’ effort to defend Jesus recalls Luke 22:35-38. One individual did not wait for the answer.

[22:50]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[22:50]  ¹⁶ sn One of them. The unnamed disciple is Peter according to John 18:10 (cf. also Matt 26:51; Mark 14:47).

[22:50]  ¹⁷ tn See the note on the word “slave” in 7:2.

[22:51]  ¹⁸ tn Grk “But answering, Jesus said.” This is redundant in contemporary English and has been simplified in the translation.

[22:51]  ¹⁹ tn Grk “his”; the referent (the slave of the high priest mentioned in the previous verse) has been specified in the translation for clarity.

[22:51]  ²⁰ sn When Jesus healed the man’s ear he showed grace even to those who hated him, following his own teaching (Luke 6:27-36).

[18:10]  ²¹ tn See the note on the word “slaves” in 4:51.

[18:10]  ²² 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]  ²³ sn This is a parenthetical note by the author.

[18:11]  ²⁴ 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.

[18:11]  sn Jesus continues with what most would take to be a rhetorical question expecting a positive reply: “Shall I not drink the cup that the Father has given me?” The cup is also mentioned in Gethsemane in the synoptics (Matt 26:39, Mark 14:36, and Luke 22:42). In connection with the synoptic accounts it is mentioned in Jesus’ prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus’ prayer: It is the cup of suffering which Jesus is about to undergo.

[18:36]  ²⁵ tn Grk “so that I may not be.”

[18:36]  ²⁶ tn Or “delivered over.”

[18:36]  ²⁷ tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ²⁸ tn Grk “now.”

[18:2]  ²⁹ tn Or “often.”

[18:2]  ³⁰ sn This is a parenthetical note by the author.

[1:4]  ³¹ tn The adverbial participle ἀκούσαντες (akousante") is understood to be temporal and translated with “since.” A causal idea may also be in the apostle’s mind, but the context emphasizes temporal ideas, e.g., “from the day” (v. 6).