With the article: the life eternal. Defining the words in the previous verse. The life eternal (of which I spoke) is this.

That (ἵνα)

Expressing the aim.

Might know (γινώσκωσι)

Might recognize or perceive. This is striking, that eternal life consists in knowledge, or rather the pursuit of knowledge, since the present tense marks a continuance, a progressive perception of God in Christ. That they might learn to know. Compare John 17:23; John 10:38; 1 John 5:20; 1 John 4:7, 1 John 4:8.

"I say, the acknowledgment of God in Christ

Accepted by thy reason, solves for thee

All questions in the earth and out of it,

And has so far advanced thee to be wise.

Wouldst thou improve this to reprove the proved?

In life's mere minute, with power to use that proof,

Leave knowledge and revert to how it sprung?

Thou hast it; use it, and forthwith, or die.

continued...

The best texts read, τελειώσας, having finished; the participle defining the manner in which He had glorified the Father upon earth. So Rev.

To do (ἵνα ποιήσω)

Literally, in order that I should do (it).

In fellowship with Thyself. So with Thee (παρὰ σοί).

Ihad

Actually possessed.

Compare thy word (λόγον), John 17:6. That signified the gospel message in its entirety. This, the message considered in its constituent parts. See on Luke 1:37. Compare John 5:38, John 5:47; John 6:60, John 6:63, John 6:68; John 8:43, John 8:47, John 8:51; John 12:47, John 12:48; John 15:3, John 15:7.

More strictly, I make request. See on John 16:23. The I is emphatic, as throughout the prayer.

All things that are mine. So Rev.

I am coming. Spoken of His departure to the Father.

Holy (ἅγιε)

See on saints, Acts 26:10; also see on 1 Peter 1:15. Compare 1 John 2:20, and righteous Father (δίκαιε), John 17:25. This epithet, now first applied to the Father, contemplates God, the holy One, as the agent of that which Christ desires for His disciples - holiness of heart and life; being kept from this evil world.

Those whom (οὓς)

The correct reading is ᾧ, referring to name. Thy name which Thou hast given me. So in John 17:12. Compare Philippians 2:9, Philippians 2:10; Revelation 2:17; Revelation 19:12; Revelation 22:4.

Omit.

I kept (ἐτήρουν)

Imperfect tense. I continued to keep. The I is emphatic: I kept them, now do Thou keep them.

I kept (ἐτήρουν)

Rev., rightly, I guarded. The A.V. overlooks the distinction between the two words for keeping. The former word means, I preserved them; the latter, I guarded them as a means to their preservation. See on reserved, 1 Peter 1:4.

Is lost - perdition (ἀπώλετο - ἀπωλείας)

A play of words: "None of them perished, but the son of perishing" (Westcott).

The scripture (ἡ γραφὴ)

See close of note on John 5:47, and see on Mark 12:10.

Or, the evil one. This rendering is according to John's usage. See 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19; and compare John 12:31; John 14:30; John 16:11. From (ἐκ), literally, out of, means out of the hands of.

Constantly used in the Septuagint to express the entire dedication and consecration of both persons and things to God. See Exodus 29:1, Exodus 29:36; Exodus 40:13; Leviticus 22:2, Leviticus 22:3. Rev., in margin, consecrate. See on John 10:36.

Through thy truth (ἐν τῇ ἀληθείᾳ σου)

The best texts omit thy. Through (ἐν) is to be rendered literally, in, marking the sphere or element of consecration. Rev., sanctify them in the truth.

Thy word (ὁ λόγος ο σὸς)

Properly, the word which is thine. See on John 15:9.

On a mission. See on Matthew 10:16.

Sanctify

See on John 17:17.

The best texts read πιστευόντων, the present participle, that believe. The future body of believers is conceived as actually existing.

On me through their word

The Greek order is, believe through their word on me. "Believe through their word" forms a compound idea.

Omit.

The best texts read ὃ, that which. The construction is similar to that in John 17:2, "that He should give eternal life," etc. Like πᾶν, all, in that passage, that which here refers to the body of believers taken collectively.

I will (θέλω)

See on Matthew 1:19.

My glory

The glory which is mine.

Brook (χειμάῤῥου)

From χεῖμα, winter, and ῥέω, to flow. Properly, a winter torrent. Only here in the New Testament. Rev., in margin, ravine. In classical Greek it occurs in Demosthenes in the sense of a drain or conduit. It may be taken as equivalent to the Arabic wady, which means a stream and its bed, or properly, the valley of a stream even when the stream is dry.

Kidron (Κέδρων)

Which might also be rendered of the cedars, which some editors prefer. There is some uncertainty as to the exact meaning of the word cedar, which occurs frequently, some supposing it to be a general name for the pine family. A tree of dark foliage is mentioned in the Talmud by the name of cedrum. The ravine of Kidron separated the Mount of Olives from the Temple-Mount. Westcott cites from Derenbourg ("On the History and Geography of Palestine") a passage of the Talmud to the effect that on the Mount of Olives there were two cedars, under one of which were four shops for the sale of objects legally pure; and that in one of them pigeons enough were sold for the sacrifices of all Israel. He adds: "Even the mention of Kidron by the secondary and popular name of 'the ravine of the cedars' may contain an allusion to a scandal felt as a grievous burden at the time when the priests gained wealth by the sale of victims by the two cedars." The Kidron is the brook over which David passed, barefoot and weeping, when fleeing from Absalom (2 Samuel 15:23-30). There King Asa burned the obscene idol of his mother (1 Kings 15:13). It was the receptacle for the impurities and abominations of idol-worship, when removed from the temple by the adherents of Jehovah (2 Chronicles 29:16); and, in the time of Josiah, was the common cemetery of the city (2 Kings 23:6). In the vision of Ezekiel (Ezekiel 47:5, Ezekiel 47:6, Ezekiel 47:7) he goes round to the eastern gate of the temple, overhanging the defile of Kidron, and sees the waters rushing down into the valley until the stream becomes a mighty river.

A garden

Neither John nor Luke give the name Gethsemane.

The present participle, marking the betrayal as in progress. Literally, who is betraying.

Resorted (συνήχθη)

Literally, assembled. The items of this verse are peculiar to John.

Properly, the band. See on Mark 15:16; also see on centurion, Luke 7:2; and see on Acts 21:31. The band, or cohort, was from the Roman garrison in the tower of Antonia.

Officers (ὑπηρέτας)

See on Matthew 5:25. Sent from the Sanhedrim.

The temple police

The Synoptists speak of the body which arrested Jesus as ὄχλος, a multitude or rabble; but both Matthew and Mark mention the band (σπεῖρα) later in the narrative (Matthew 27:27; Mark 15:16).

Lanterns (φανῶν)

Only here in the New Testament. A detail peculiar to John. Though it was full moon, it was feared that Jesus might hide and escape.

Literally, that are coming. The details in John 18:4-9 are peculiar to John.

Literally, the Nazarene.

Stood (εἱστήκει)

Imperfect tense. Rev., correctly, was standing.

The disciples.

Go their way (ὑπάγειν)

Withdraw.

The names of Simon Peter and Malchus are mentioned only by John in connection with this incident. The incident itself is related by all the Evangelists.

A sword

Contrary to the rule which forbade the carrying of weapons on a feast-day.

The high priest's servant

See on Matthew 26:51.

Right ear

Luke and John. The others do not specify which ear. For ear John and Mark have ὠτάριον, a diminutive; Luke, οὐς, and Matthew, ὠτίον, a diminutive in form, but not in force. See on Matthew 26:51.

Omit thy, and read, the sword.

Sheath (θήκην)

Only here in the New Testament. From τίθημι, to put. That into which the sword is put.

The cup

Compare Matthew 26:39; Mark 14:36; Luke 22:42. Peculiar to John.

See on Mark 6:21, and see on centurion, Luke 7:2.

Took (συνέλαβον)

Rev., better, seized. It is the technical word for arresting. Literally, took with them, of which there is a suggestion in the modern policeman's phrase, go along with me. Compare Luke 22:54.

This supplies the detail of an examination preliminary to that before the high-priest, which is omitted by the Synoptists.

Father-in-law (πενθερὸς)

Only here in the New Testament.

That same year

See on John 11:49.

Imperfect, was following.

The other disciple

The correct reading omits the article. Another. Probably John himself.

Palace (αὐλὴν)

Not palace, but court, as Rev. See on Matthew 26:3; see on Luke 11:21.

Properly, was standing.

Door

The door opening from the street into the court.

Her that kept the door (τῇ θυρωρῷ)

See on John 10:3.

See on Acts 12:13.

Art thou (μὴ σὺ)

The question is put in a negative form, as if expecting a negative answer: thou art not, art thou?

Also

Showing that she recognized John as a disciple.

It is discouraging to see how the A.V. habitually ignores the imperfect tense, and thus detracts from the liveliness of the narrative. Render, as Rev., were standing.

Fire of coals (ἀνθρακιὰν)

Only here and John 21:9. Matthew does not mention the fire. Mark has τὸ φῶς, strictly, the light of the fire. Luke says they had kindled a fire (πῦρ).

Warmed

Rev., correctly, were warming. So, John 18:25, was standing and was warming, for stood and warmed.

Or, questioned.

Doctrine (διδαχῆς)

Rev., better, teaching.

The best texts omit the article. Render, in synagogue: when the people were assembled. Like our phrase, in church.

Always resort (πάντοτε συνέρχονται)

For πάντοτε always, read πάντες all. Συνέρχονται is rather come together, assemble. Rev., where all the Jews come together.

Literally, gave a blow. Interpreters differ as to whether it was a blow with a rod, or with the hand. The kindred verb ῥαπίζω, from ῥαπίς, a rod, is etymologically related to ῥαβδίζω, from ῥάβδος, a rod, and occurs Matthew 5:39, of smiting on the cheek, and Matthew 26:67, where it is distinguished from κολαφίζω, to strike with the fist. This latter passage, however, leaves the question open, since, if the meaning to smite with a rod can be defended, there is nothing to prevent its being understood there in that sense. The earlier meaning of the word was, undoubtedly, according to its etymology, to smite with a rod. So Herodotus of Xerxes. "It is certain that he commanded those who scourged (ῥαπι.ζοντας) the waters (of the Hellespont) to utter, as they lashed them, these barbarian and wicked words" (vii., 35). And again: "The Corinthian captain, Adeimantus, observed, 'Themistocles, at the games they who start too soon are scourged (ῥαπίζονται)'" (viii., 59). It passes, in classical Greek, from this meaning to that of a light blow with the hand. The grammarian Phrynichus (A. D. 180) condemns the use of the word in the sense of striking with the hand, or slapping, as not according to good Attic usage, and says that the proper expression for a blow on the cheek with the open hand is ἐπὶ κόρρης πατάξαι. This shows that the un-Attic phrase had crept into use. In the Septuagint the word is clearly used in the sense of a blow with the hand. See Isaiah 50:6 : "I gave my cheeks to blows (εἰς ῥαπι.σματα). Hosea 11:4, "As a man that smiteth (ῥαπίζων) upon his cheeks" (A.V. and Rev., that take off the yoke on their jaws). In 1 Kings 22:24, we read, "Zedekiah - smote Micaiah on the cheek (ἐπάταξε ἐπὶ τὴν σιαγόνα)." The word in John 18:23, δέρεις, literally, flayest, hence, do beat or thrash (compare Luke 12:47), seems better to suit the meaning strike with a rod; yet in 2 Corinthians 11:20, that verb is used of smiting in the face (εἰς πρόσωπον δέρει), and in 1 Corinthians 9:27, where Paul is using the figure of a boxer, he says, "So fight I((πυκτεύω, of boxing, or fighting with the fists), not as one that beateth (δέρων) the air." These examples practically destroy the force of the argument from δέρεις. It is impossible to settle the point conclusively; but, on the whole, it seems as well to retain the rendering of the A.V. and Rev.

The best texts insert οὖν, therefore. The rendering of the aorist by the pluperfect here is inadmissible, and is a device to bring this examination of Jesus into harmony with that described in Matthew 26:56-68, and to escape the apparent inconsistency between the mention of the high-priest (Caiaphas) as conducting this examination and the statement of John 18:13, which implies that this was merely a preliminary examination before Annas. Render, Annas therefore sent him.

Bound

Probably He had been unbound during His examination.