Alfred Plummer, in the Cambridge Bible for Schools and Colleges (1902), suggests that Jesus and His disciples have "rise[n] from table and prepare[d] to depart at John 14:31, but that the contents of chapters 15-17 are spoken before they leave the room".

[3] The editors of the New American Bible Revised Edition note that this gospel does not mention Jesus' Agony in the Garden or the kiss of Judas.

[8] He comes to this familiar place with troops, a captain and officers and servants of the chief priests and the Pharisees, carrying torches and lanterns and weapons (verse 6, cf.

[11] The New American Standard Bible notes that the troops were the Roman cohort (Greek: σπεῖρα, speira in John 18:3 is the technical word for the Roman cohort) [9] whereas Richard Francis Weymouth identified them as a detachment of the Temple police.

Peter also came with a weapon (verses 10–11): Plummer notes from this verse that the evangelist's narrative confirms: and that the aim of the narrative is to endorse Jesus' earlier words, and the evangelist's earlier commentary A more literal translation of the guards' answer is "Jesus the Nazarene", which Plummer calls "a rather more contemptuous expression than 'Jesus of Nazareth'".

[17] Jesus' response is Ἐγώ εἰμι (ego eimi, I am): the word 'he' is not expressed in the Greek text.

Arnold uses this fulfillment to argue (as "an unquestionable proof") that John 17 is a historical account of the words of Jesus and not merely "a description of the mind of our Lord at the time".

[29] Unusually, John Wycliffe's bible translates Greek: τω αρχιερει, tō archierei as "the bishop".