The Meaning of John 18:3 Explained

John 18:3

KJV: Judas then, having received a band of men and officers from the chief priests and Pharisees, cometh thither with lanterns and torches and weapons.

YLT: Judas, therefore, having taken the band and officers out of the chief priests and Pharisees, doth come thither with torches and lamps, and weapons;

Darby: Judas therefore, having got the band, and officers of the chief priests and Pharisees, comes there with lanterns and torches and weapons.

ASV: Judas then, having received the band of soldiers , and officers from the chief priests and the Pharisees, cometh thither with lanterns and torches and weapons.

KJV Reverse Interlinear

Judas  then,  having received  a band  [of men] and  officers  from  the chief priests  and  Pharisees,  cometh  thither  with  lanterns  and  torches  and  weapons. 

What does John 18:3 Mean?

Verse Meaning

Only John mentioned the presence of Roman soldiers. A Roman cohort (Lat. cohors) normally consisted of600 soldiers. However sometimes the Greek word speira, translated "cohort" or "detachment," referred to a smaller group of only200 men. [1] John did not use a precise term to describe the number of soldiers that Judas brought, and it is possible that less than200 soldiers were present. The Romans stationed troops in the Fortress of Antonia during the Jewish feasts. It stood just north of the temple. Normally these troops resided in Caesarea on the Mediterranean coast, the Roman provincial capital.
The officers of the Jewish temple police accompanied the Roman soldiers. Thus John presented both Gentiles and Jews as playing a part in Jesus" arrest. They carried lanterns and torches to find Jesus. Apparently they thought He might try to hide. Passover always took place when the moon was full. They also had weapons to restrain anyone who might oppose their plan to arrest Jesus. Judas served as their guide. He had no authority over them.

Context Summary

John 18:1-11 - Jesus Accepts His Suffering
Our Lord went forth from the city and across the brook Cedron to Gethsemane, but not for the purpose of concealment, as John 18:2 clearly shows. How characteristic it was that He should meet the band and ask that He should be taken, while the disciples should be permitted to escape! Was not this what He was ever doing-meeting peril, temptation, and death, that the great company whom He was bringing to glory might be saved? What meekness and majesty are here! Meekness-that He should subject Himself to the binding thong; majesty-that He should be able to use the unspeakable name of God-I AM, for the word "He"is not in the Greek.
The cup probably referred to the anguish caused to His holy nature in being numbered with the transgressors, and bearing the sin of many. There was much in it from which His spirit recoiled, but He chose to do the will of God, however the flesh might start and shrink. Let us ever take the cups of life's pain and sorrow direct from the hand of God, not seeing Judas, but the Father.
Joseph told his brethren that it was not they who had sent him to Egypt, but God. David would not have Shimei silenced, because he felt that God had allowed him to utter his anathema. Here our Lord reposes absolutely on the Father, who loved Him before the world was made. [source]

Chapter Summary: John 18

1  Judas betrays Jesus
6  The officers fall to the ground
10  Peter cuts off Malchus' ear
12  Jesus is taken, and led unto Annas and Caiaphas
15  Peter's denial
19  Jesus examined before Caiaphas
25  Peter's second and third denial
28  Jesus arraigned before Pilate
36  His kingdom
40  The Jews prefer Barabbas

Greek Commentary for John 18:3

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 Matthew 27:27; Acts 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 Dramatic historical present middle indicative. With lanterns and torches Both old words, πανος — phanos only here in N.T., λαμπας — lampas an oil lamp (Matthew 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 — Meta is accompanied with and weapons Mark (Mark 14:43) mentions “swords and staves.” Probably the temple guard had weapons as well as the soldiers. [source]
A band [τὴν σπεῖραν]
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. [source]
Officers [ὑπηρέτας]
See on Matthew 5:25. Sent from the Sanhedrim. [source]
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). [source]
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. [source]

Reverse Greek Commentary Search for John 18:3

Matthew 26:47 A great multitude []
The Sanhedrin had neither soldiery nor a regularly-armed band at command. In John 18:3, Judas receives a cohort of soldiers and officers from the chief priests and Pharisees. Part of the band would consist of this regularly-armed cohort, and the rest of a crowd armed with cudgels, and embracing some of the servants of conspicuous men in the Sanhedrin. [source]
Matthew 1:19 Not willing [ἐβουλήθη]
These two words, describing the working of Joseph's mind, and evidently intended to express different phases of thought, open the question of their distinctive meanings in the New Testament, where they frequently occur ( θέλω much oftener than βούλομαι ), and where the rendering, in so many eases by the same words, furnishes no clue to the distinction. The original words are often used synonymously in eases where no distinction is emphasized; but their use in other eases reveals a radical and recognized difference. An interchange is inadmissible when the greater force of the expression requires θέλειν . For instance, βαούλεσθαι , would be entirely inappropriate at Matthew 8:3, “I will, be thou cleansed;” or at Romans 7:15. The distinction, which is abundantly illustrated in Homer, is substantially maintained by the classical writers throughout, and in the New Testament. -DIVIDER-
-DIVIDER-
Θέλειν is the stronger word, and expresses a purpose or determination or decree, the execution of which is, or is believed to be, in the power of him who wills. Βούλεσθαι expresses wish, inclination, or disposition, whether one desires to do a thing himself or wants some one else to do it. Θέλειν , therefore, denotes the active resolution, the will urging on to action. Βούλεσθαι is to have a mind, to desire, sometimes a little stronger, running into the sense of purpose. Θέλειν indicates the impulse of the will; βούλεσθαι , its tendency. Βούλεσθαι can always be rendered by θέλειν , but θέλειν cannot always be expressed by βούλεσθαι . -DIVIDER-
-DIVIDER-
Thus, Agamemnon says, “I would not ( οὐκ ἔθελον )-DIVIDER-
receive the ransom for the maid (i.e., Irefused to receive), because I greatly desire ( βούλομαι )-DIVIDER-
to have her at home” (Homer, “II.,” 1:112). So Demosthenes: “It is fitting that you should be willing ( ἐθέλειν ) to listen to those who wish ( βουλομένων ) to-DIVIDER-
advise” (“Olynth.,” 1:1). That is to say, It is in your power to determine whether or not you will listen to those who desire to advise you, but whose power to do so depends on your consent. Again: “If the gods will it ( θέλωσι ) and you wish it ( βούλησθε )”-DIVIDER-
(Demosth., “Olynth.,” 2:20). -DIVIDER-
In the New Testament, as observed above, though the words are often interchanged, the same distinction is recognized. Thus, Matthew 2:18, “Rachael would not ( ἤθελε ) be comforted;” obstinately and positively refused. Joseph, having the right and power under the (assumed) circumstances to make Mary a public example, resolved ( θέλων )-DIVIDER-
to spare her this exposure. Then the question arose - What should he do? On this he thought, and, having thought ( ἐνθυμηθέντος )his mind inclined (tendency), he was minded ( ἐβουλήθη )-DIVIDER-
to put her away secretly. -DIVIDER-
-DIVIDER-
Some instances of the interchanged use of the two words are the following: Mark 15:15, “Pilate willing ”-DIVIDER-
( βουλόμενος ); compare Luke 23:20, “Pilate willing ”-DIVIDER-
( θέλων ). Acts 27:43, “The centurion willing ”-DIVIDER-
( βουλόμενος ) Matthew 27:17, “Whom will ye that I release” ( θέλετε ); so Matthew 27:21. John 18:39, “Will ye that I release” ( βούλεσθε ); Matthew 14:5, “When he would have put him to death” ( θέλων ). Mark 6:48, “He would have passed by them” ( ἤθελε ); Acts 19:30, “Paul would have entered” ( βουλόμενος ). Acts 18:27, “He was disposed to pass” ( βουλόμενος ). Titus 3:8, “I will that thou affirm” ( βούλομαι ) Mark 6:25, “I will that thou give me” ( θέλω ), etc., etc. -DIVIDER-
-DIVIDER-
In the New Testament θέλω occurs in the following senses:1.A decree or determination of the will. (a ) Of God (Matthew 12:7; Romans 9:16, Romans 9:18; Acts 18:21; 1 Corinthians 4:19; 1 Corinthians 12:18; 1 Corinthians 15:38). (b ) Of Christ (Matthew 8:3; John 17:24; John 5:21; John 21:22). (c ) Of men (Acts 25:9). Festus, having the power to gratify the Jews, and determining to do so, says to Paul, who has the right to decide, “Wilt thou go up to Jerusalem?” John 6:67, Others of the disciples had decided to leave Jesus. Christ said to the twelve, “Will ye also go away?” Is that your determination? John 7:17, If any man sets his will, is determined to do God's will. John 8:44, The lusts of your father your will is set to do. Acts 24:6.2. A wish or desire. Very many of the passages, however, which are cited under this head (as by Grimm) may fairly be interpreted as implying something stronger than a wish; notably Mark 14:36, of Christ in Gethsemane. Our Lord would hardly have used what thou wilt in so feeble a sense as that of a desire or wish on God's part. Mark 10:43, “Whosoever will be great,” expresses more than the desire for greatness. It is the purpose of the life. Matthew 27:15, It was given to the Jews to decide what prisoner should be released. Luke 1:62, The name of the infant John was referred to Zacharias' decision. John 17:24, Surely Christ does more than desire that those whom the Father has given him shall be with him. Luke 9:54, It is for Jesus to command fire upon the Samaritan villages if he so wills. (See, also, John 15:7; 1 Corinthians 4:21; Matthew 16:25; Matthew 19:17; John 21:22; Matthew 13:28; Matthew 17:12.) In the sense of wish or desire may fairly be cited 2 Corinthians 11:12; Matthew 12:38; Luke 8:20; Luke 23:8; John 12:21; Galatians 4:20; Matthew 7:12; Mark 10:35.3. A liking (Mark 12:38; Luke 20:46; Matthew 27:43). (See note there.) Βούλομαι occurs in the following senses:1.Inclination or disposition (Acts 18:27; Acts 19:30; Acts 25:22; Acts 28:18; 2" translation="">2 Corinthians 1:15).2.Stronger, with the idea of purpose (1 Timothy 6:9; James 1:18; James 3:4; 1 Corinthians 12:11; Hebrews 6:17).In most, if not all of these cases, we might expect θέλειν ; but in this use of βούλομαι there is an implied emphasis on the element of free choice or self-determination, which imparts to the desire or inclination a decretory force. This element is in the human will by gift and consent. In the divine will it is inherent. At this point the Homeric usage may be compared in its occasional employment of βούλομαι to express determination, but only with reference to the gods, in whom to wish is to will. Thus, “Whether Apollo will ( βου.λεται ) ward off the plague” (“II.,” 1:67). “Apollo willed ( βούλετο ) victory to the Trojans” (“Il.,” 7:21).To make a public example ( δειγματίσαι )The word is kindred to δείκνυμι , to exhibit, display, point out. Here, therefore, to expose Mary to public shame (Wyc., publish her; Tynd., defame her). The word occurs in Colossians 2:15, of the victorious Saviour displaying the vanquished powers of evil as a general displays his trophies or captives in a triumphal procession. “He made a show of them openly.” A compound of the same word ( παραδειγματίζω ) appears in Hebrews 6:6, “They crucify the Son of God afresh, and put him to an open shame. ” [source]

Matthew 26:47 Let us go [αγωμεν]
The very horror of the thing is thus emphasized, that one of the chosen twelve apostles should do this dastardly deed.A great multitude (οχλος πολυς — ochlos polus). The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John 18:3) and the temple police (Luke 22:52) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John 18:3) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus. [source]
Matthew 26:47 A great multitude [οχλος πολυς]
The chief priests and Pharisees had furnished Judas a band of soldiers from the garrison in Antonia (John 18:3) and the temple police (Luke 22:52) with swords (knives) and staves (clubs) with a hired rabble who had lanterns also (John 18:3) in spite of the full moon. Judas was taking no chances of failure for he well knew the strange power of Jesus. [source]
Matthew 26:52 Put up again thy sword [αποστρεπσον την μαχαιραν σου]
Turn back thy sword into its place. It was a stern rebuke for Peter who had misunderstood the teaching of Jesus in Luke 22:38 as well as in Matthew 5:39 (cf. John 18:36). The reason given by Jesus has had innumerable illustrations in human history. The sword calls for the sword. Offensive war is here given flat condemnation. The Paris Pact of 1928 (the Kellogg Treaty) is certainly in harmony with the mind of Christ. The will to peace is the first step towards peace, the outlawing of war. Our American cities are often ruled by gangsters who kill each other off. [source]
Mark 14:43 And the scribes [και των γραμματεων]
Mark adds this item while John 18:3 mentions “Pharisees.” It was evidently a committee of the Sanhedrin for Judas had made his bargain with the Sanhedrin (Mark 14:1; Matthew 26:3; Luke 22:2). See discussion of the betrayal and arrest on Matthew 26:47-56 for details. [source]
Mark 15:2 Thou sayest [συ λεγεις]
An affirmation, though in John 18:34-37 there is a second and fuller interview between Pilate and Jesus. “Here, as in the trial before the Sanhedrin, this is the one question that Jesus answers. It is the only question on which his own testimony is important and necessary” (Gould). The Jews were out on the pavement or sidewalk outside the palace while Pilate came out to them from above on the balcony (John 18:28.) and had his interviews with Jesus on the inside, calling Jesus thither (John 18:33). [source]
Luke 13:24 Strive []
Used only by Luke and Paul, except John 18:36. Originally to contend for a prize in the public games; and thus conveying a sense of struggle. The kindred noun, ἀγωνία , agony, is used of Christ's struggle in Gethsemane (Luke 22:44). Compare 1 Timothy 6:12; 2 Timothy 4:7. [source]
Luke 10:25 What shall I do to inherit eternal life? [Τι ποιησας ζωην αιωνιου κληρονομησω]
Literally, “By doing what shall I inherit eternal life?” Note the emphasis on “doing” The form of his question shows a wrong idea as to how to get it.Eternal life (ζωην αιωνιον — zōēn aiōnion) is endless life as in John‘s Gospel (John 16:9; John 18:18, John 18:30) and in Matthew 25:46, which see note. [source]
Luke 10:25 Eternal life [ζωην αιωνιον]
(ζωην αιωνιον — zōēn aiōnion) is endless life as in John‘s Gospel (John 16:9; John 18:18, John 18:30) and in Matthew 25:46, which see note. [source]
Luke 12:14 A judge or a divider [κριτην η μεριστην]
Jesus repudiates the position of judge or arbiter in this family fuss. The language reminds one of Exodus 2:14. Jesus is rendering unto Caesar the things of Caesar (Luke 20:25) and shows that his kingdom is not of this world (John 18:36). The word for divider or arbiter (μεριστης — meristēs) is a late word from μεριζομαι — merizomai (Luke 12:13) and occurs here only in the N.T. [source]
Luke 22:34 Until thou shalt thrice deny that thou knowest me [εως τρις με απαρνησηι ειδεναι]
“Thrice” is in all four Gospels here for they all give this warning to Peter (Mark 14:30; Matthew 26:34; Luke 22:34; John 18:38). Peter will even deny knowing Jesus (ειδεναι — eidenai). [source]
Luke 23:3 Thou sayest [συ λεγεις]
A real affirmative as in Luke 22:70. The Gospels all give Pilate‘s question about Jesus asking of the Jews in precisely the same words (Mark 15:2; Matthew 27:11; Luke 23:3; John 18:33). [source]
Luke 23:4 I find no fault [ουδεν ευρισκω αιτιον]
In the N.T. Luke alone uses this old adjective αιτιος — aitios (Luke 23:4, Luke 23:14, Luke 23:22; Acts 19:40) except Hebrews 5:9. It means one who is the author, the cause of or responsible for anything. Luke does not give the explanation of this sudden decision of Pilate that Jesus is innocent. Evidently he held a careful examination before he delivered his judgment on the case. That conversation is given in John 18:33-38. Pilate took Jesus inside the palace from the upper gallery (John 18:33) and then came out and rendered his decision to the Sanhedrin (John 18:38) who would not go into the palace of Pilate (John 18:28). [source]
John 6:60 Hear it [αὐτοῦ ἀκούειν]
Αὐτοῦ may be rendered Him, but this is not probable. Hear means a docile hearing, with a view to receiving what is heard. Compare John 10:3, John 10:16, John 10:27; John 12:47; John 18:37. [source]
John 19:6 Take ye Him [λάβετε αὐτὸν ὑμεῖς]
According to the Greek order, “take Him ye.” Rev., take Him yourselves. See on John 18:31. [source]
John 18:37 Art thou then [οὐκοῦν εἷ σύ]
The interrogative particle οὐκοῦν , not therefore, occurs only here in the New Testament. It is ironical. In John 18:33the emphasis is on thou: here upon king. So then, after all, thou art a king. [source]
John 12:45 I am come [ἐλήλυθα]
The perfect tense, pointing to the abiding result of His manifestation. Compare John 5:43; John 7:28; John 8:42; John 16:28; John 18:37. [source]
John 1:9 That was the true light, etc. []
This passage is differently interpreted. Some join coming ( ἐρχόμενον ) with man ( ἄνθρωπον ), and render every man that cometh, as A.V. Others join coming with light, and render, as Rev., the true light - coming into the world. The latter is the preferable rendering, and is justified by John's frequent use of the phrase coming into the world, with reference to our Lord. See John 3:19; John 6:14; John 9:39; John 11:27; John 12:46; John 16:28; John 18:37. In John 3:19and John 12:46, it is used as here, in connection with light. Note especially the latter, where Jesus himself says, “I am come a light into the world.” Was ( ἦν ) is to be taken independently, there was, and not united in a single conception with coming ( ἐρχόμενον ), so as to mean was coming. The light was, existed, when the Baptist appeared as a witness. Up to the time of his appearance it was all along coming: its permanent being conjoined with a slow, progressive coming, a revelation “at sundry times and in diverse manners” (Hebrews 1:1). “From the first He was on His way to the world, advancing toward the incarnation by preparatory revelations” (Westcott). Render therefore as Rev., “There was the true light, even the light which lighteth every man, coming into the world.” [source]
John 1:7 For a witness [εἰς μαρτυρίαν]
Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, John 5:34, John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17, John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39, John 5:40, John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33, John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13, John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
John 1:46 Come out of Nazareth [ἐκ Ναζαρὲτ εἶναι]
Literally, “be out of;” a characteristic expression of John. See John 3:31; John 4:22; John 7:17, John 7:22; John 8:23; John 15:19; John 18:36, John 18:38, etc. It means more than to come out of: rather to come out of as that which is of; to be identified with something so as to come forth bearing its impress, moral or otherwise. See especially John 3:31: “He that is of the earth is of the earth;” i.e., partakes of its quality. Compare Christ's words to Nicodemus (John 3:6), and 1 Corinthians 15:47. In the Greek order, out of Nazareth stands first in the sentence as expressing the prominent thought in Nathanael's mind, surprise that Jesus should have come from Nazareth, a poor village, even the name of which does not occur in the Old Testament. Contrary to the popular explanation, there is no evidence that Nazareth was worse than other places, beyond the fact of the violence offered to Jesus by its people (Luke 4:28, Luke 4:29), and their obstinate unbelief in Him (Matthew 13:58; Mark 6:6). It was a proverb, however, that no prophet was to come from Galilee (John 7:52). -DIVIDER-
-DIVIDER-
[source]

John 12:33 Signifying [σημαινων]
Present active participle of σεμαινω — semainō old verb to give a sign (σημειον — sēmeion) as in Acts 25:27, and the whole phrase repeated in John 18:32 and nearly so in John 21:19. The indirect question here and in John 18:32 has the imperfect εμελλεν — emellen with present infinitive rather than the usual present μελλει — mellei retained while in John 21:19 the future indicative δοχασει — doxasei occurs according to rule. The point in ποιωι — poiōi (qualitative relative in the instrumental case with τανατωι — thanatōi) is the Cross (lifted up) as the kind of death before Christ. [source]
John 16:28 I came out from the Father [εχηλτον εκ του πατρος]
Definite act (aorist), the Incarnation, with repetition of εκ — ek (out of), while in John 16:27 we have Perfect active indicative of ερχομαι — erchomai as in John 18:37. The Incarnation is now a permanent fact, once only a blessed hope (John 11:27). His leaving the world and going to the Father does not set aside the fact of the Incarnation. Both απιημι — aphiēmi (I leave) and πορευομαι — poreuomai (I go) are futuristic present indicatives. [source]
John 18:9 That might be fulfilled [ινα πληρωτηι]
The regular formula (John 17:12) for Scripture, here applied to the prophecy of Jesus (John 17:12) as in John 18:32. John treats the saying of Jesus as on a par with the O.T. [source]
John 18:35 Am I a Jew? [μητι εγω Ιουδαιος ειμι]
Proud and fine scorn on Pilate‘s part at the idea that he had a personal interest in the question. Vehement negation implied. Cf. John 4:29 for μητι — mēti in a question. The gulf between Jew and Gentile yawns wide here. Nation For παρεδωκαν — paredōkan see John 18:30. What hast thou done? First aorist active indicative of ποιεω — poieō Blunt and curt question. “What didst thou do?” “What is thy real crime?” John‘s picture of this private interview between Pilate and Jesus is told with graphic power. [source]
John 19:4 I bring him out to you [αγω υμιν αυτον εχω]
Vividly pictures Pilate leading Jesus out of the palace before the mob in front. That ye may know Final clause with ινα — hina and the second aorist active subjunctive of γινωσκω — ginōskō “that ye may come to know,” by this mockery the sincerity of Pilate‘s decision that Jesus is innocent (John 18:38). It is a travesty on justice and dignity, but Pilate is trying by a bit of humour to turn the mob from the grip of the Sanhedrin. [source]
John 19:6 Crucify him, crucify him [σταυρωσον σταυρωσον]
First aorist active imperative of εγω γαρ ουχ ευρισκω — stauroō for which verb see Matthew 20:19, etc. Here the note of urgency (aorist imperative) with no word for “him,” as they were led by the chief priests and the temple police till the whole mob takes it up (Matthew 27:22). For I find no crime in him (γαρ — egō gar ouch heuriskō). This is the third time Pilate has rendered his opinion of Christ‘s innocence (John 18:38; John 19:4). And here he surrenders in a fret to the mob and gives as his reason (gar for) for his surrender the innocence of Jesus (the strangest judicial decision ever rendered). Perhaps Pilate was only franker than some judges! [source]
John 19:16 He delivered [παρεδωκεν]
Kappa aorist active of παραδιδωμι — paradidōmi the very verb used of the Sanhedrin when they handed Jesus over to Pilate (John 18:30, John 18:35). Now Pilate hands Jesus back to the Sanhedrin with full consent for his death (Luke 23:25). To be crucified Purpose clause with ινα — hina and the first aorist passive subjunctive of σταυροω — stauroō John does not give the dramatic episode in Matthew 27:24. when Pilate washed his hands and the Jews took Christ‘s blood on themselves and their children. But it is on Pilate also. [source]
John 12:13 Took [ελαβον]
Second aorist active indicative of λαμβανω — lambanō The branches of the palm trees Ποινιχ — Phoinix is an old word for palm tree (Revelation 7:9 for the branches) and in Acts 27:12 the name of a city. αιον — Baion is apparently a word of Egyptian origin, palm branches, here only in N.T., but in the papyri and 1Macc 13:51. Here we have “the palm branches of the palm trees.” The use in 1Macc 13:51 (cf. 2Macc 10:7) is in the account of Simon‘s triumphal entry into Jerusalem. Bernard notes that to carry palms was a mark of triumphant homage to a victor or a king (Revelation 7:9). Palm trees grew on the Mount of Olives (Mark 11:8) on the road from Bethany to Jerusalem. The crowds (one in front and one behind, Mark 11:9; Matthew 21:9; John 2:18) cut the branches as they came (Matthew 21:8). To meet him Literally, for a meeting It was a scene of growing excitement. And cried out Imperfect active of κραυγαζω — kraugazō old and rare verb (from κραυγη — kraugē) as in Matthew 12:19; John 19:15. Hosannah Transliteration of the Hebrew word meaning “Save now.” The lxx renders it by Σωσον δη — Sōson dē (Save now). Blessed is he that cometh in the name of the Lord Perfect passive participle of ευλογεω — eulogeō Quotation from Psalm 118:25., written, some think, for the dedication of the second temple, or, as others think, for the feast of tabernacles after the return (Ezra 3:1.). It was sung in the processional recitation then as a welcome to the worshippers. Here the words are addressed to the Messiah as is made plain by the addition of the words, “even the king of Israel” Jesus is here hailed by the multitudes as the long-looked for Messiah of Jewish hope and he allows them so to greet him (Luke 19:38-40), a thing that he prevented a year before in Galilee (John 6:14.). It is probable that “in the name of the Lord” should be taken with “blessed” as in Deuteronomy 21:5; 2 Samuel 6:18; 1 Kings 22:16; 2 Kings 2:24. The Messiah was recognized by Martha as the Coming One (John 11:27) and is so described by the Baptist (Matthew 11:3). Mark (Mark 11:10) adds “the kingdom that cometh” while Luke (John 19:38) has “the king that cometh.” “It was this public acclamation of Jesus as King of Israel or King of the Jews which was the foundation of the charge made against him before Pilate (John 18:33)” (Bernard). [source]
John 13:21 He was troubled in the spirit [εταραχτη τοι πνευματι]
First aorist passive indicative of ταρασσω — tarassō and the locative case of πνευμα — pneuma See note on John 11:33 and note on John 12:27 for this use of ταρασσω — tarassō for the agitation of Christ‘s spirit. In John 14:1, John 14:27 it is used of the disciples. Jesus was one with God (John 5:19) and yet he had our real humanity (John 1:14). Testified First aorist active indicative of μαρτυρεω — martureō definite witness as in John 4:44; John 18:37. One of you shall betray me Future active of παραδιδωμι — paradidōmi to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matthew 26:21 and the idea in Luke 22:21. Jesus had said a year ago that “one of you is a devil” (John 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples. [source]
John 4:47 When he heard [ακουσας]
First aorist active participle of ακουω — akouō The news spread rapidly about Jesus. Was come Present active indicative of ηκω — hēkō one of the perfective presents, retained in indirect discourse. He had heard the people talk about the miracles in Jerusalem and the first one in Cana. Went and besought Ingressive aorist indicative (went off at once) and imperfect active That he would come down For he was at the point of death Reason The idiom is used of the impending death of Jesus (John 11:51; John 12:33; John 18:32). [source]
John 7:7 Cannot hate [ου δυναται μισειν]
Because of “the law of moral correspondence” (Westcott), often in John for “inherent impossibility” (Vincent). The brothers of Jesus here belong to the unbelieving world This unbelieving “world” resented the exposure (John 3:19, cf. John 18:37). [source]
John 18:30 If this man were not an evil-doer [ει μη ην ουτος κακον ποιων]
Condition (negative) of second class (periphrastic imperfect indicative), assumed to be untrue, with the usual apodosis This is a pious pose of infallibility not in the Synoptics. They then proceeded to make the charges (Luke 23:2) as indeed John implies (John 18:31, John 18:33). Some MSS. here read κακοποιος — kakopoios (malefactor) as in 1 Peter 2:12, 1 Peter 2:14, with which compare Luke‘s κακουργος — kakourgos (Luke 23:32.; so also 2 Timothy 2:9), both meaning evil-doer. Here the periphrastic present participle ποιων — poiōn with κακον — kakon emphasizes the idea that Jesus was a habitual evil-doer (Abbott). It was an insolent reply to Pilate (Bernard). [source]
John 18:33 Again [παλιν]
Back into the palace where Pilate was before. Called First aorist active indicative of πωνεω — phōneō Jesus was already inside the court (John 18:28). Pilate now summoned him to his presence since he saw that he had to handle the case. The charge that Jesus claimed to be a king compelled him to do so (Luke 23:2). Art thou the King of the Jews? This was the vital problem and each of the Gospels has the question (Mark 15:2; Matthew 27:1; Luke 23:3; John 18:33), though Luke alone (Luke 23:2) gives the specific accusation. Thou Emphatic. Jesus did claim to be the spiritual king of Israel as Nathanael said (John 1:49) and as the ecstatic crowd hailed him on the Triumphal Entry (John 12:13), but the Sanhedrin wish Pilate to understand this in a civil sense as a rival of Caesar as some of the Jews wanted Jesus to be (John 6:15) and as the Pharisees expected the Messiah to be. [source]
John 18:36 My kingdom [η βασιλεια η εμη]
Christ claims to be king to Pilate, but of a peculiar kingdom. For “world” For the word see John 18:3 where it means the temple police or guards (literally, under-rowers). In the lxx always (Prov 14:35; Isaiah 32:5; Dan 3:46) officers of a king as here. Christ then had only a small band of despised followers who could not fight against Caesar. Was he alluding also to legions of angels on his side? (Matthew 26:56). Would fight Imperfect middle of αγωνιζομαι — agōnizomai common verb (only here in John, but see 1 Corinthians 9:25) from αγων — agōn (contest) with αν — an a conclusion of the second-class condition (assumed as untrue). Christians should never forget the profound truth stated here by Jesus. That I should not be delivered Negative final clause with ινα μη — hina mē and first aorist passive subjunctive of παραδιδωμι — paradidōmi (see John 18:28, John 18:36). Jesus expects Pilate to surrender to the Jews. But now In contrast to the condition already stated as in John 8:40; John 9:41; John 15:22, John 15:24. [source]
John 19:1 Took and scourged [ελαβεν και εμαστιγωσεν]
First aorist active indicative of λαμβανω — lambanō and μαστιγοω — mastigoō (from μαστιχ — mastix whip). For this redundant use of λαμβανω — lambanō see also John 19:6. It is the causative use of μαστιγοω — mastigoō for Pilate did not actually scourge Jesus. He simply ordered it done, perhaps to see if the mob would be satisfied with this penalty on the alleged pretender to royalty (Luke 23:22) whom Pilate had pronounced innocent (John 18:38), an illegal act therefore. It was a preliminary to crucifixion, but Jesus was not yet condemned. The Sanhedrin had previously mocked Jesus (Mark 14:65; Matthew 26:67.; Luke 22:63.) as the soldiers will do later (Mark 15:16-19; Matthew 27:27-30). This later mock coronation (Mark and Matthew) was after the condemnation. Plaited a crown of thorns Old verb πλεκω — plekō to weave, in the N.T. only here, Mark 15:17; Matthew 27:19. Not impossible for the mock coronation to be repeated. Arrayed him “Placed around him” (second aorist active indicative of περιβαλλω — periballō). In a purple garment Old adjective πορπυρεος — porphureos from πορπυρα — porphura purple cloth (Mark 15:17, Mark 15:20), dyed in purple, in the N.T. only here and Revelation 18:16. Jesus had been stripped of his outer garment ιματιον — himation (Matthew 27:28) and the scarlet cloak of one of the soldiers may have been put on him (Matthew 27:28). [source]
John 7:17 If any man willeth to do [εαν τις τεληι ποιειν]
Condition of third class with εαν — ean and present active subjunctive τεληι — thelēi not used as a mere auxiliary verb for the future “will do,” but with full force of τελω — thelō to will, to wish. See the same use of τελω — thelō in John 5:40 “and yet ye are not willing to come” He shall know Future middle indicative of γινωσκω — ginōskō Experimental knowledge from willingness to do God‘s will. See this same point by Jesus in John 5:46; John 18:37. There must be moral harmony between man‘s purpose and God‘s will. “If there be no sympathy there can be no understanding” (Westcott). Atheists of all types have no point of contact for approach to the knowledge of Christ. This fact does not prove the non-existence of God, but simply their own isolation. They are out of tune with the Infinite. For those who love God it is also true that obedience to God‘s will brings richer knowledge of God. Agnostic and atheistic critics are disqualified by Jesus as witnesses to his claims. Of God Out of God as source. From myself Instead of from God. [source]
John 7:32 The Pharisees [οι Παρισαιοι]
This group of the Jewish rulers (John 7:11, John 7:15, John 7:25.) was particularly hostile to Christ, though already the Sadducees had become critical (Matthew 16:6) and they join here First aorist active indicative of ακουω — akouō with the genitive case and the descriptive participle of the vivid onomatopoetic verb γογγυζω — gogguzō (John 7:12) now grown louder like the hum of bees. It was the defense of Jesus by a portion of the crowd (John 7:31) that irritated the Pharisees. Here the Pharisees take the initiative and enlist the Sadducees in the Sanhedrin (for this combination see John 7:45; John 11:47, John 11:57; Matthew 21:45; Matthew 27:62, the organized court) to send “officers” For υπηρετας — hupēretas (temple police here) see John 7:45; John 18:3, John 18:12, John 18:22; John 19:6; Acts 5:22, Acts 5:26. For the word see Matthew 5:25; Luke 1:2, “an under rower” (υπο ερετης — hupo class="translit"> eretēs), any assistant. [source]
Romans 6:13 Instruments [ὅπλα]
The word is used from the earliest times of tools or instruments generally. In Homer of a ship's tackle, smith's tools, implements of war, and in the last sense more especially in later Greek. In the New Testament distinctly of instruments of war (John 18:3; 2 Corinthians 6:7; 2 Corinthians 10:4). Here probably with the same meaning, the conception being that of sin and righteousness as respectively rulers of opposing sovereignties (compare reign, Romans 6:12, and have dominion, Romans 6:14), and enlisting men in their armies. Hence the exhortation is, do not offer your members as weapons with which the rule of unrighteousness may be maintained, but offer them to God in the service of righteousness. [source]
Romans 6:13 Instruments [οπλα]
Old word for tools of any kind for shop or war (John 18:3; 2 Corinthians 6:7; 2 Corinthians 10:4; Romans 13:12). Possibly here figure of two armies arrayed against each other (Galatians 5:16-24), and see οπλα δικαιοσυνης — hopla dikaiosunēs below. The two sets of οπλα — hopla clash. But present yourselves unto God (αλλα παραστησατε εαυτους τωι τεωι — alla parastēsate heautous tōi theōi). First aorist active imperative of παριστημι — paristēmi same verb, but different tense, do it now and completely. Our “members” (μελη — melē) should be at the call of God “as alive from the dead.” [source]
1 Corinthians 8:7 With conscience of the idol [τῇ συνειδήσει τοῦ εἰδώλου]
The best texts read συνηθείᾳ customwhich occurs only here and John 18:39; see note. Lit., with custom of the idol; i.e., as Rev., being used to the idol. Their long habit previous to their conversion made them still regard their offering as made to something really existent, and consequently to feel that it was sinful to eat of meat thus offered. [source]
Galatians 3:7 They which are of faith [οἱ ἐκ πίστεως]
Ἑκ πίστεως fromor out of faith, is found with the verb to justify (Romans 3:26, Romans 3:30; Romans 5:1): with other verbs, as live (Romans 1:17); eat (Romans 14:23): with the noun δικαιοσύνη righteousness(Romans 1:17; Romans 9:30; Romans 10:6): with other nouns, as promise (Galatians 3:22), law (Galatians 3:12). For parallels to the phrase οἱ ἐκ πίστεως , see Romans 3:26; Romans 4:16; Romans 14:23; Galatians 3:9. It denotes believers as sprung from, or receiving their spiritual condition from that which specially characterizes them. Comp. οἱ ἐξ ἐριθίας theywho are of faction, Romans 2:8; οἱ ἐκ νόμου theywho are of the law, Romans 4:14; ὁ ἐκ τῆς ἀληθείας hewho is of the truth, John 18:37. [source]
Philippians 1:13 Throughout the whole praetorian guard [εν ολωι τωι πραιτωριωι]
There were originally ten thousand of these picked soldiers, concentrated in Rome by Tiberius. They had double pay and special privileges and became so powerful that emperors had to court their favour. Paul had contact with one after another of these soldiers. It is a Latin word, but the meaning is not certain, for in the other New Testament examples (Matthew 27:27; Mark 15:16; John 18:28, John 18:33; John 19:9; Acts 23:35) it means the palace of the provincial governor either in Jerusalem or Caesarea. In Rome “palace” would have to be the emperor‘s palace, a possible meaning for Paul a provincial writing to provincials (Kennedy). Some take it to mean the camp or barracks of the praetorian guard. The Greek, “in the whole praetorium,” allows this meaning, though there is no clear example of it. Mommsen and Ramsay argue for the judicial authorities (praefecti praetorio) with the assessors of the imperial court. At any rate Paul, chained to a soldier, had access to the soldiers and the officials. [source]
Philippians 3:20 Our citizenship [ημων το πολιτευμα]
Old word from πιλιτευω — piliteuō (Phlippians 1:27), but only here in N.T. The inscriptions use it either for citizenship or for commonwealth. Paul was proud of his Roman citizenship and found it a protection. The Philippians were also proud of their Roman citizenship. But Christians are citizens of a kingdom not of this world (John 18:36). Milligan (Vocabulary) doubts if commentators are entitled to translate it here: “We are a colony of heaven,” because such a translation reverses the relation between the colony and the mother city. But certainly here Paul‘s heart is in heaven. [source]
Colossians 1:29 Striving [ἀγωνιζόμενος]
From ἀγών originally an assembly, a place of assembly, especially for viewing the games. Hence the contest itself, the word being united with different adjectives indicating the character of the contest, as ἱππικός ofhorses; γυμνικός gymnastic μουσικός ofmusic; χάλκεος , where the prize is a brazen shield, etc. Generally, any struggle or trial. Hence the verb means to enter a contest, to contend, to struggle. The metaphor is a favorite one with Paul, and, with the exception of three instances (Luke 13:24; John 18:36; Hebrews 12:1), the words ἀγών contestand ἀγωνίζομαι tocontend are found only in his writings. See 1 Timothy 6:12; 2 Timothy 4:7; 1 Corinthians 9:25(note); 1 Thessalonians 2:2. [source]
1 Timothy 1:15 Faithful is the saying [πιστος ο λογος]
Five times in the Pastorals (1 Timothy 1:15; 1 Timothy 3:1; 1 Timothy 4:9; Titus 3:8; 2 Timothy 2:11). It will pay to note carefully πιστισ πιστευω πιστος — pistisπιστος — pisteuōλογος — pistos Same use of οτι — pistos (trustworthy) applied to αποδοχης — logos in Titus 1:9; Revelation 21:5; Revelation 22:6. Here and probably in 2 Timothy 2:11 a definite saying seems to be referred to, possibly a quotation (αχιος — hoti) of a current saying quite like the Johannine type of teaching. This very phrase (Christ coming into the world) occurs in John 9:37; John 11:27; John 16:28; John 18:37. Paul, of course, had no access to the Johannine writings, but such “sayings” were current among the disciples. There is no formal quotation, but “the whole phrase implies a knowledge of Synoptic and Johannine language” (Lock) as in Luke 5:32; John 12:47. [source]
1 Peter 2:22 Found [εὑρέθη]
Stronger than the simple was, and indicating a guilelessness which had stood the test of scrutiny. Compare Matthew 26:60; John 18:38; John 19:4, John 19:6. Christ's sinlessness had also stood the test of Peter's intimacy. [source]
1 Peter 2:12 Evil-doers [κακοποιῶν]
The word occurs four times in Peter, and nowhere else in the New Testament except John 18:30, where it is applied by the priests to Christ himself. [source]
1 Peter 2:22 Was found [ευρετη]
First aorist passive indicative of ευρισκω — heuriskō Christ‘s guilelessness stood the test of scrutiny (Vincent), as Peter knew (Matthew 26:60; John 18:38; John 19:4, John 19:6). [source]
1 Peter 2:12 That [ινα]
Final conjunction with δοχασωσιν — doxasōsin (they may glorify, first aorist active subjunctive of δοχαζω — doxazō the purpose of the Christians about the Gentiles.Wherein (εν ωι — en hōi). “In what thing.”As evil-doers As they did and do, old word (from κακον — kakon and ποιεω — poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω — epopteuō old verb (from, εποπτης — epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης — en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη — episkopē (from επισκοπεω — episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
1 Peter 2:12 As evil-doers [ως κακοποιων]
As they did and do, old word (from κακον — kakon and ποιεω — poieō John 18:30), in N.T. only here and 1 Peter 2:14 in correct text. Heathen talk against us “Out of (as a result of) your good (beautiful) deeds.”Which they behold Present active participle of εποπτευω — epopteuō old verb (from, εποπτης — epoptēs overseer, spectator, 2 Peter 1:16), to be an overseer, to view carefully, in N.T. only here and 1 Peter 3:2.In the day of visitation (εν ημεραι επισκοπης — en hēmerāi episkopēs). From Isaiah 10:33. Cf. its use in Luke 19:44, which see for the word επισκοπη — episkopē (from επισκοπεω — episkopeō to inspect (Hebrews 12:15). Clear echo here of Matthew 5:16. [source]
1 Peter 4:1 Arm ye yourselves also [και υμεις οπλισαστε]
Direct middle first aorist imperative of οπλιζω — hoplizō old verb from οπλον — hoplon (weapon, John 18:3), in metaphorical sense, here only in N.T.With the same mind (την αυτην εννοιαν — tēn autēn ennoian). Accusative of the thing (content), εννοιαν — ennoian old word (from εν νους — enυπογραμμος — nous), putting in mind, thinking, will, in N.T. only here and Hebrews 4:12. “Here again Christus Patiens is our οτι — hupogrammos ” (Bigg).For Reason for the exhortation.Hath ceased from sin (παυω — pepautai hamartias). Perfect middle indicative of αμαρτιας — pauō to make cease and the ablative singular αμαρτιαις — hamartias but B reads the dative plural hamartiais (cf. Romans 6:1.). Temptation has lost its appeal and power with such a man. [source]
1 John 5:18 He that was begotten of God [ο γεννητεις εκ του τεου]
First aorist passive articular participle referring to Christ, if the reading of A B is correct It is Christ who keeps the one begotten of God It is a difficult phrase, but this is probably the idea. Jesus (John 18:37) uses γεγεννημαι — gegennēmai of himself and uses also τηρεω — tēreō of keeping the disciples (John 17:12, John 17:15; Revelation 3:10). [source]
1 John 3:5 Was manifested []
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
1 John 1:8 The truth []
The whole Gospel. All reality is in God. He is the only true God ( ἀληθινός John 17:3; see on John 1:9). This reality is incarnated in Christ, the Word of God, “the very image of His substance,” and in His message to men. This message is the truth, a title not found in the Synoptists, Acts, or Revelation, but in the Catholic Epistles (James 5:19; 1 Peter 1:22; 2 Peter 2:2), and in Paul (2 Corinthians 8:8; Ephesians 1:13, etc.). It is especially characteristic of the Gospel and Epistles of John. The truth is represented by John objectively and subjectively. 1. Objectively. In the person of Christ. He is the Truth, the perfect revelation of God (John 1:18; John 14:6). His manhood is true to the absolute law of right, which is the law of love, and is, therefore, our perfect pattern of manhood. -DIVIDER-
-DIVIDER-
Truth, absolutely existing in and identified with God, was also, in some measure, diffused in the world. The Word was in the world, before as after the incarnation (John 1:10. See on John 1:4, John 1:5). Christ often treats the truth as something to which He came to bear witness, and which it was His mission to develop into clearer recognition and expression (John 18:37). This He did through the embodiment of truth in His own person (John 1:14, John 1:17; John 14:6), and by His teaching (John 8:40; John 17:17); and His work is carried out by the Spirit of Truth (John 16:13), sent by God and by Christ himself (John 14:26; John 16:7). Hence the Spirit, even as Christ, is the Truth (1 John 5:6). The whole sum of the knowledge of Christ and of the Spirit, is the Truth (1 John 2:21; 2 John 1:1). This truth can be recognized, apprehended, and appropriated by man, and can be also rejected by him (John 8:32; 1 John 2:21; John 8:44). -DIVIDER-
-DIVIDER-
2. Subjectively. The truth is lodged in man by the Spirit, and communicated to his spirit (John 14:17; John 15:26; John 16:13). It dwells in man (1 John 1:8; 1 John 2:4; 2 John 1:2), as revelation, comfort, guidance, enlightenment, conviction, impulse, inspiration, knowledge. It is the spirit of truth as opposed to the spirit of error (1 John 4:6). It translates itself into act. God's true children do the truth (John 3:21; 1 John 1:6). It brings sanctification and freedom (John 8:32; John 17:17). See on John 14:6, John 14:17. -DIVIDER-
-DIVIDER-
[source]

1 John 5:18 Sinneth not [ουχ αμαρτανει]
Lineal present active indicative, “does not keep on sinning,” as he has already shown in 1 John 3:4-10.He that was begotten of God (ο γεννητεις εκ του τεου — ho gennētheis ek tou theou). First aorist passive articular participle referring to Christ, if the reading of A B is correct (τηρει αυτον — tērei auton not τηρει εαυτον — tērei heauton). It is Christ who keeps the one begotten of God (γεγεννημενος εκ του τεου — gegennēmenos ek tou theou as in 1 John 3:9 and so different from ο γεννητεις — ho gennētheis here). It is a difficult phrase, but this is probably the idea. Jesus (John 18:37) uses γεγεννημαι — gegennēmai of himself and uses also τηρεω — tēreō of keeping the disciples (John 17:12, John 17:15; Revelation 3:10).The evil one Masculine and personal as in 1 John 2:13, not neuter, and probably Satan as in Matthew 6:13, not just any evil man.Touchest him not (ουχ απτεται αυτου — ouch haptetai autou). Present middle indicative of απτω — haptō elsewhere in John only John 20:17. It means to lay hold of or to grasp rather than a mere superficial touch (τιγγανω — thigganō both in Colossians 2:21). Here the idea is to touch to harm. The devil cannot snatch such a man from Christ (John 6:38.). [source]
Revelation 1:1 Signified [ἐσήμανεν]
From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1. [source]
Revelation 1:1 The Revelation [ἀποκάλυψις]
The Greek word is transcribed in Apocalypse. The word occurs only once in the Gospels, Luke 2:32, where to lighten should be rendered for revelation. It is used there of our Lord, as a light to dispel the darkness under which the heathen were veiled. It occurs thirteen times in Paul's writings, and three times in first Peter. It is used in the following senses: (a.) The unveiling of something hidden, which gives light and knowledge to those who behold it. See Luke 2:32(above). Christianity itself is the revelation of a mystery (Romans 16:25). The participation of the Gentiles in the privileges of the new covenant was made known by revelation (Ephesians 3:3). Paul received the Gospel which he preached by revelation (Galatians 1:12), and went up to Jerusalem by revelation (Galatians 2:2). -DIVIDER-
-DIVIDER-
(b.) Christian insight into spiritual truth. Paul asks for Christians the spirit of revelation (Ephesians 1:17). Peculiar manifestations of the general gift of revelation are given in Christian assemblies (1 Corinthians 14:6, 1 Corinthians 14:26). Special revelations are granted to Paul (2 Corinthians 12:1, 2 Corinthians 12:7). -DIVIDER-
-DIVIDER-
(c.) The second coming of the Lord (1 Peter 1:7, 1 Peter 1:13; 2 Thessalonians 1:7; 1 Corinthians 1:7) in which His glory shall be revealed (1 Peter 4:13), His righteous judgment made known (Romans 2:5), and His children revealed in full majesty (Romans 8:19). -DIVIDER-
-DIVIDER-
The kindred verb ἀποκαλύπτω is used in similar connections. Following the categories given above,-DIVIDER-
(a.) Galatians 1:16; Galatians 3:23; Ephesians 3:5; 1 Peter 1:12. -DIVIDER-
-DIVIDER-
(b.) Matthew 11:25, Matthew 11:27; Matthew 16:17; Luke 10:21, Luke 10:22; 1 Corinthians 2:10; 1 Corinthians 14:30; Philemon 3:15. -DIVIDER-
-DIVIDER-
(c.) Matthew 10:26; Luke 2:35; Luke 12:2; Luke 17:30; Romans 1:17, Romans 1:18; Romans 8:18; 1 Corinthians 3:13; 2 Thessalonians 2:3, 2 Thessalonians 2:6, 2 Thessalonians 2:8; 1 Peter 1:5; 1 Peter 5:1. -DIVIDER-
-DIVIDER-
The word is compounded with ἀπό fromand καλύπτω tocover. Hence, to remove the cover from anything; to unveil. So of Balaam, the Lord opened or unveiled his eyes ( ἀπεκάλυψεν τοὺς ὀφθαλμοὺς : Numbers 22:31, Sept.). So Boaz to Naomi's kinsman: “I thought to advertise thee:” Rev., “disclose it unto thee” ( ἀποκαλύψω τὸ οὖς σου : Rth 4:4 , Sept.). Lit., I will uncover thine ear. -DIVIDER-
-DIVIDER-
The noun ἀποκάλυψις revelationoccurs only once in the Septuagint (1 Samuel 20:30), in the physical sense of uncovering. The verb is found in the Septuagint in Daniel 2:19, Daniel 2:22, Daniel 2:28. -DIVIDER-
-DIVIDER-
In classical Greek, the verb is used by Herodotus (i., 119) of uncovering the head; and by Plato: thus, “reveal ( ἀποκαλύψας ) to me the power of Rhetoric” (“Gorgias,” 460): “Uncover your chest and back” (“Protagoras,” 352). Both the verb and the noun occur in Plutarch; the latter of uncovering the body, of waters, and of an error. The religious sense, however, is unknown to heathenism. -DIVIDER-
-DIVIDER-
The following words should be compared with this: Ὀπτασία avision (Luke 1:22; Acts 26:19; 2 Corinthians 12:1). Ὅραμα avision (Matthew 17:9; Acts 9:10; Acts 16:9). Ὅρασις avision (Acts 2:17; Revelation 9:17. Of visible form, Revelation 4:3). These three cannot be accurately distinguished. They all denote the thing seen or shown, without anything to show whether it is understood or not. -DIVIDER-
-DIVIDER-
As distinguished from these, ἀποκάλυψις includes, along with the thing shown or seen, its interpretation or unveiling. -DIVIDER-
-DIVIDER-
Ἐπιφάνεια appearing(hence our epiphany ), is used in profane Greek of the appearance of a higher power in order to aid men. In the New Testament by Paul only, and always of the second appearing of Christ in glory, except in 2 Timothy 1:10, where it signifies His first appearing in the flesh. See 2 Thessalonians 2:8; 1 Timothy 6:14; Titus 2:13. As distinguished from this, ἀπολάλυψις is the more comprehensive word. An apocalypse may include several ἐπιφάνειαι appearingsThe appearings are the media of the revealings. -DIVIDER-
-DIVIDER-
Φανέρωσις manifestationonly twice in the New Testament; 1 Corinthians 12:7; 2 Corinthians 4:2. The kindred verb φανερόω tomake manifest, is of frequent occurrence. See on John 21:1. It is not easy, if possible, to show that this word has a less dignified sense than ἀποκάλυψις . The verb φανερόω is used of both the first and the second appearing of our Lord (1 Timothy 3:16; 1 John 1:2; 1 Peter 1:20; Colossians 3:4; 1 Peter 5:4). See also John 2:11; John 21:1. -DIVIDER-
-DIVIDER-
Some distinguish between φανέρωσις as an external manifestation, to the senses, but single and isolated; while ἀποκάλυψις is an inward and abiding disclosure. According to these, the Apocalypse or unveiling, precedes and produces the φανέρωσις or manifestation. The Apocalypse contemplates the thing revealed; the manifestation, the persons to whom it is revealed. -DIVIDER-
-DIVIDER-
The Revelation here is the unveiling of the divine mysteries.Of Jesus ChristNot the manifestation or disclosure of Jesus Christ, but the revelation given by Him.To shew ( δεῖξαι )Frequent in Revelation (Revelation 4:1; Revelation 17:1; Revelation 21:9; Revelation 22:1). Construe with ἔδωκεν gavegave him to shew. Compare “I will give him to sit” (Revelation 3:21): “It was given to hurt” (Revelation 7:2): “It was given him to do;” (A.V. “had power to do;” Revelation 13:14).Servants ( δούλοις )Properly, bond-servants. See on Matthew 20:26; see on Mark 9:35.Must ( δεῖ )As the decree of the absolute and infallible God.Shortly come to pass ( γενέσθαι ἐν τάχει )For the phrase ἐν τάχει shortlysee Luke 18:8, where yet long delay is implied. Expressions like this must be understood, not according to human measurement of time, but rather as in 2 Peter 3:8. The idea is, before long, as time is computed by God. The aorist infinitive γενέσθαι is not begin to come to pass, but denotes a complete fulfilment: must shortly come to pass in their entirety. He sent ( ἀποστείλας )See on Matthew 10:2, Matthew 10:16.Signified ( ἐσήμανεν )From σῆμα asign. Hence, literally, give a sign or token. The verb occurs outside of John's writings only in Acts 11:28; Acts 25:27. See John 12:33; John 18:32; John 21:19. This is its only occurrence in Revelation. The word is appropriate to the symbolic character of the revelation, and so in John 12:33, where Christ predicts the mode of His death in a figure. Compare sign, Revelation 12:1.Angel ( ἀγγέλου )Strictly, a messenger. See Matthew 11:10; Luke 8:24; Luke 9:52. Compare the mediating angel in the visions of Daniel and Zechariah (Daniel 8:15, Daniel 8:16; Daniel 9:21; Daniel 10:10; Zechariah 1:19). See on John 1:51.ServantDesignating the prophetic office. See Isaiah 59:5; Amos 3:7; compare Revelation 19:10; Revelation 22:9.JohnJohn does not name himself in the Gospel or in the Epistles. Here “we are dealing with prophecy, and prophecy requires the guarantee of the individual who is inspired to utter it” (Milligan). Compare Daniel 8:1; Daniel 9:2. [source]

Revelation 10:4 I was about to write [ημελλον γραπειν]
Imperfect active of μελλω — mellō (double augment as in John 4:47; John 12:33; John 18:32) and the present (inchoative) active infinitive of γραπω — graphō “I was on the point of beginning to write,” as commanded in Revelation 1:11, Revelation 1:19. [source]
Revelation 22:5 They shall reign [βασιλευσουσιν]
Future active of βασιλευω — basileuō Reign eternally in contrast with the limited millennial reign of Revelation 20:4, Revelation 20:6. This glorious eternal reign with Christ occurs repeatedly in the book (Revelation 1:6; Revelation 3:21; Revelation 5:10) as in Luke 22:30. Christ‘s Kingdom is spiritual (John 18:36.). “The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem” (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking. [source]
Revelation 22:5 They need [εχουσιν χρειαν]
Present active indicative, “They have need,” though A has εχουσιν — hexousin (shall have), future like εσται — estai Here again there is repetition of part of Revelation 21:23, but for the purpose of showing the delightsomeness of the New Jerusalem with no need of lamp or sun (change to πως — phōs with ηλιου — hēliou instead of πωτος — phōtos “they have no light of sun”).Shall give them light (πωτισει — phōtisei). Future active of πωτιζω — phōtizō while aorist επωτισεν — ephōtisen in Revelation 21:23.They shall reign Future active of βασιλευω — basileuō Reign eternally in contrast with the limited millennial reign of Revelation 20:4, Revelation 20:6. This glorious eternal reign with Christ occurs repeatedly in the book (Revelation 1:6; Revelation 3:21; Revelation 5:10) as in Luke 22:30. Christ‘s Kingdom is spiritual (John 18:36.). “The visions of the Apocalypse are now ended; they have reached their climax in the New Jerusalem” (Swete). Now John gives the parting utterances of some of the speakers, and it is not always clear who is speaking. [source]
Revelation 3:20 If any man hear - and open [εαν τις ακουσηι και ανοιχηι]
Condition of third class with εαν — ean and first aorist (ingressive) active subjunctive of ακουω — akouō and ανοιγω — anoigō See John 10:3; John 18:37. See the picture reversed (Swete) in Luke 13:25; Matthew 25:10.I will come in to him (εισελευσομαι — eiseleusomai). Future middle of εισερχομαι — eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς — eiserchomai pros to go into a man‘s house. Cf. John 14:23.Will sup Future active of δειπνεω — deipneō old verb, from δειπνον — deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]

What do the individual words in John 18:3 mean?

- Therefore Judas having procured the cohort and from the chief priests Pharisees officers comes there with lanterns torches weapons
οὖν Ἰούδας λαβὼν τὴν σπεῖραν καὶ ἐκ τῶν ἀρχιερέων Φαρισαίων ὑπηρέτας ἔρχεται ἐκεῖ μετὰ φανῶν λαμπάδων ὅπλων

  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰούδας  Judas 
Parse: Noun, Nominative Masculine Singular
Root: Ἰούδας 
Sense: the fourth son of Jacob.
λαβὼν  having  procured 
Parse: Verb, Aorist Participle Active, Nominative Masculine Singular
Root: λαμβάνω  
Sense: to take.
σπεῖραν  cohort 
Parse: Noun, Accusative Feminine Singular
Root: σπεῖρα  
Sense: anything rolled into a circle or ball, anything wound, rolled up, folded together.
ἀρχιερέων  chief  priests 
Parse: Noun, Genitive Masculine Plural
Root: ἀρχιερεύς  
Sense: chief priest, high priest.
Φαρισαίων  Pharisees 
Parse: Noun, Genitive Masculine Plural
Root: Φαρισαῖος  
Sense: A sect that seems to have started after the Jewish exile.
ὑπηρέτας  officers 
Parse: Noun, Accusative Masculine Plural
Root: ὑπηρέτης  
Sense: servant.
ἔρχεται  comes 
Parse: Verb, Present Indicative Middle or Passive, 3rd Person Singular
Root: ἔρχομαι  
Sense: to come.
φανῶν  lanterns 
Parse: Noun, Genitive Masculine Plural
Root: φανός  
Sense: a torch.
λαμπάδων  torches 
Parse: Noun, Genitive Feminine Plural
Root: λαμπάς 
Sense: a torch.
ὅπλων  weapons 
Parse: Noun, Genitive Neuter Plural
Root: ὅπλον  
Sense: any tool or implement for preparing a thing.