While he was still speaking, suddenly a crowd came, and the one called Judas, one of the twelve, was leading them. He approached Jesus to kiss him; but Jesus said to him, "Judas, is it with a kiss that you are betraying the Son of Man?" When those who were around him saw what was coming, they asked, "Lord, should we strike with the sword?" Then one of them struck the slave of the high priest and cut off his right ear. But Jesus said, "No more of this!" And he touched his ear and healed him. Then Jesus said to the chief priests, the officers of the temple police, and the elders who had come for him, "Have you come out with swords and clubs as if I were a bandit? When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness!"
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Verse forty-seven begins with a capitalized “Eti,” which normally means “still, yet, even now,” implying a “continuing” state. The divine elevation raises this word to a state that says, “While still” talking to the souls of his sleeping disciples. Jesus had done this through telepathic thought, so the movement of Jesus to that entrance point to the garden brought him where their having been raised to pray - against falling to temptation - had no effect. This failure to stay awake and pray with Jesus was a “Continuing” failure, as outsiders were arriving (the “temptation”).
The whole of verse forty-seven then literally states this: “Still of himself speaking , behold! , a crowd , kai this being named Judas , one of this twelve , he went before themselves , kai he came close to Jesus regarding with affection himself .” In this, the use of “Still” means the disciples were still asleep; and, at the same time Jesus was thinking how his prayer for them to stay alert (for him) had no effect, the attention of Jesus was drawn away from his disciples. Jesus was the one who “beheld!” strangers coming; and, that drawn attention would have been due to noise made as the “crowd” or “multitude” approached. Importantly (use of "kai") we read that the disciple named “Judas” led the “crowd.” Here, the name “Judas” is capitalized, which means this name is divinely elevated to mean “Betrayer,” while also bearing the meaning behind the name, which is “Let Him Be Praised.” This one event would be the crowning achievement in all of Judas’ life. He was “one of the twelve” lead disciples, who had influence over all the followers of Jesus; and, his most important role in that position of authority was to “come close to Jesus and affectionally” greet him with a “kiss” on the cheek. Here, the name “Jesus” must be seen as capitalized, thus divinely elevated in meaning, which says “Yah[weh] Will Save.” This says Judas came as “close” to “Salvation” as “a kiss” on the cheek would be; but his soul was far away from the soul of that Savior.
In verse forty-eight we find Jesus’ response, as it literally says, “Jesus now he said to himself , Judas , to kiss this Son this of of mankind are you delivering over ?” In this, it appears that Jesus spoke words to Judas, when this question becomes rhetorical, not requiring Judas to answer. The Greek word “autō” is a Dative third-person singular possessive personal pronoun, typically translated as “you.” However, when it is read as “himself,” with a “self” equating to a “soul,” then Jesus could well have been a little taken aback by the brazenness of Judas’ signal to those he led to Jesus. Speaking to Judas’ soul was Jesus’ soul, so Judas immediately felt the harmful wrong his act had upon his soul. Just from a very cold chill running down Judas’ spine would he become speechless; as, for the first time, he realized that Jesus was indeed the “Son” of Yahweh, His divine elohim placed within a body of flesh – one of “mankind.” Here, the Greek word “paradidómi” can equally mean “to hand over, to give or deliver over, to betray,” but it implies “abandoning” also. As such, Jesus just informed Judas he had just “abandoned” his own soul, “kissing” it goodbye … for eternity to come.
Verse forty-nine then begins with a capitalized “Idontes,” which becomes a divinely elevated statement of this presence of Judas bringing the disciples to attention, such that some “Perceived” the “kiss” of Judas as unusual and a signal that alerted them from their drowsy states. The whole of this verse then literally says, “Perceived [inwardly] now those around himself will exist , they said , Lord , that will we strike by a dagger ?”
When the capitalized word “Idontes” is understood to mean “seeing with the mind’s eye,” metaphorically saying, “a vision from inward spiritual perception,” the words I have translated as saying, “now those around himself will exist” become clearer to understand as saying the souls of the other disciples were awoken by the connection each shared with Jesus’ soul. When Jesus spoke (silently, with his mind) to Judas, the sleeping disciples heard that voice speak to them, rousing them awake. Each identified Jesus as the “Lord” of their flesh, speaking to Jesus verbally, letting him know they were “now” awake. Still, the words that translate as saying, “that will we strike by a dagger,” bear a deeper meaning, which should be realized as their souls saying, “that will the beat (of our hearts) within a dagger.” That says each disciple was awoken by the shock of Judas’ “kiss,” which betrayed Jesus, feeling to those asleep as “if the future for them had just had a dagger pierce their hearts.” Rather than jump to attention, asking Jesus if that was the time for them to draw their two daggers (slaughter knives) to defend him; they were telling Jesus they just felt his pending death within their souls.
Verse fifty then presents two important statements in two segments of one sentence, due to the presence of two uses of the word “kai.” The whole of this verse then literally says, “kai struck one certain from out of themselves of this chief priest this a slave , kai took away from this ear , of himself this right hand .”
In the first important statement, the use of “patassó” is repeated, where verse forty-nine wrote of “pataxomen,” asking “will we strike,” with verse fifty now saying “epataxen,” as “he-it struck.” Here, the same implied meaning of a heart-felt stabbing of pain can be found, where it does not have to mean some of the disciples leaped up with a dagger and “cut off the right ear of a certain slave of the high priest.” If one assumes Judas led armed men from the high priest’s office to come arrest Jesus, any drawing of a weapon would most likely bring about complete mayhem, with anybody with a sword going to town chopping people up – using the “They were resisting arrest” excuse. Since the word for “short sword” or “dagger” is not used in verse fifty (it is in both Matthew and Mark, with John naming the one drawing a dagger as Simon-Peter, also specifically naming the “certain one” who was attacked). This can mean that the slave to the high priest was recognized; so, rather than strike out at Judas, the attack was on a “certain slave of the high priest.” Rather than try to kill him, it could be that a “blow” or “strike” with the pummel of a dagger (in a fist) hit the face of one who was believed to have been the traitor; and after striking at his face (with a knife held in a right hand), the slave turned his head to the left (towards a swinging right hand) and the miss caused the dagger blade to “cut off the right ear of the slave.” That says the one with the “dagger” was not known for being a soldier, adept with a sword; but he was one known to act rashly, without much forethought. This says the act of cutting off an ear was accidental; but it has great symbolic meaning, where the striker (Peter) acted as Jesus’ “right hand” and the one struck had been a follower of Jesus (secretly), whose “right ear” was inclined to hear Jesus as a powerful prophet [and, John’s Gospel says those who came to arrest Jesus fell to the ground in reverence, when he told them his name].
Verse fifty-one then has Jesus act after this incident took place, with the capitalized word “Apokritheis” written first. The word typically says “answering,” as in a conversation; but the divine elevation says Yahweh gave Jesus the means to be “Responding” to this situation. The whole of verse fifty-one then literally says, “Responding now , this Jesus said , Permit you as much as of this ! kai having laid hold of of this of ear , he healed himself .”
This says that as Jesus immediately “Responded” to a mistake by one of his followers (most likely against an innocent servant who listened to Jesus with respect). Jesus was rebuking the rash act by saying, “You will allow this to happen to innocent souls,” which says the wrong that had begun was an innocent Jesus being about to be struck by evildoers, losing more than his ear. The one who struck out in anger was a reflection of those Yahweh had sent His Son to provoke to such acts, simply by speaking the truth. Since there is nothing written about Jesus having to hunt in the darkness for a lost ear, it most likely was not completely severed from the servant’s head. Thus, Jesus took hold of the dangling ear and divinely placed it back to where it was; and, Yahweh gave Jesus the power of healing, so the servant suffered no more. When the possessive pronoun “auton” is read as “himself,” with a “self” being a “soul,” the ambiguity can say that Jesus not only physically healed the slave of the high priest, but he also blessed his soul, while at the same also healing the striker (Peter) from the damages he had placed upon his soul, for hurting an innocent.
Verse fifty-two then begins with the capitalized word “Eipen,” which becomes Jesus speaking from a divinely elevated assistance of the presence of Yahweh within him. This can be seen reflected in who then appeared, all of whom are supposed to be servants of Yahweh. The Father was then speaking to the sons of Jerusalem. The whole of verse fifty-two says this literally: “Said now Jesus towards those having arrived against himself , chief priests , kai captains of this of temple , kai elders [of the Sanhedrin] , Like as upon a bandit you have come out in company with swords kai (wooden) clubs ?”
This says that the time it took for Peter to strike at a slave of the high priests, damage his ear, and then have Jesus heal that ear was how far behind all the V.I.P.s lagged and need additional time to catch up with the arrest (expecting it having been safe by then). It says the prostration of those who identified who Jesus was (regardless of any kiss) was done before the high-ranking men in robes came on the scene. When the written word says, “those having arrived against himself,” the use of “auton” needs to be seen as their “souls” being contrary to the “soul” of Jesus. Speaking to them as Yahweh, casting Judgment on their souls, this group of Temple dignitaries – supposedly men of Law and religious beliefs – were the ones who brought more than two daggers, treating a man recognized as most holy as a common criminal, one who was so dangerous, they needed “swords” and importantly “clubs.”
Verse fifty-three then has Jesus continue talking to those leaders, not expecting them to offer any excuses. In a similar manner, when Judas felt a cold chill run down his spine, as Jesus telepathically spoke to his soul, all of those identified by Jesus felt as if a light from heaven was shining guilt upon them, because they were there thinking they could hide in the darkness and shadows. Here, the whole of the verse literally states, “daily during daylight hours of being myself in company with of yourselves among this to temple , not did you extend those hands upon myself ; on the other hand here exist of yourselves this hour of time , kai this authority of this darkness .”
Here, Jesus made a clear point that he had made himself physically available at the steps of the Temple for four days prior (while the sun was up in the sky - daytime). While the light of the Father was illuminating everything and the truth of the light of the Christ Mind was exposing the inadequacies of the Pharisees, Sadducees, and scribes, no one called for officers of the Temple to come with swords and clubs, to treat Jesus as someone banished from speaking the truth in his Father’s house. However, “on the other hand,” after the sun had gone down, the truth of their “existence” (“here exist of yourselves this hour”) was shown. They were servants to the Lord of darkness, as demonically possessed souls who feared being seen by Yahweh as false shepherds in the daylight. Instead, they felt safer sneaking around when they felt most hidden from view.