From your answer here, it is easy to see why your claim erroneously----in this thread topic.
John 16 is one of those chapters ("On the way to the garden") which you claimed inconsistent therefore contradictory. I'm glad you see some truth in it. Jesus was sorrowful that tribulations and persecution would be a part of their lives because of their belief and laboring to teach GOD'S message of salvation for human beings. However, HE left the Disciples with an encouraging reminder. John 16:33(as you wrote).
The other Gospels were stressing The Humanity side of Jesus, whereas, John was from the beginning of his record of the life and teachings of Jesus emphysizing the divinity side of Jesus. Not a contradiction or inconsistency, but the truth all four of the writers acknowledged. AND those Gospels and the Scriptures(O.T. & N.T.) were to be taught "unto all the world". (Who Jesus IS/WAS)
so on the way to the garden he's encouraging his disciples
and when he prays he's scared, that doesn't make a bit of sense to me....
besides in john his prayer that is right before him approaching judas
in the synoptic gospels jesus is asking the disciples to stay awake...how can you expect to reconcile these 2 very different scenarios?
john 1
1 When he had
finished praying, Jesus left with his disciples and crossed the Kidron Valley. On the other side there was a garden, and he and his disciples went into it.
mark 14:41 Returning the third time, (
from praying) he said to them, “Are you still sleeping and resting? Enough! The hour has come. Look, the Son of Man is delivered into the hands of sinners. 42 Rise! Let us go! Here comes my betrayer!”
43 Just as he was speaking, Judas, one of the Twelve, appeared.
were the disciples sleeping in gethsemane where jesus was arrested or not?
or were they walking towards the valley when jesus approached judas and was arrested?
here:
The earliest gospel, Mark, describes Jesus and his disciples going out to the Mount of Olives after the Last Supper (Mark 14:26) and specifically identifies their stopping place: “They went to a place called Gethsemane” (Mark 14:32). Mark does not call it a garden but simply a “place” or “property,” in Greek chōrion. Jesus asks his disciples to sit down “here” (hōde) while he prays. He then “takes to himself” (paralambanei) Peter, James and John. The Greek word implies that he invites them to one side with him, not that he goes away with them anywhere. Distressed, he asks the three to remain “here” (hōde) and keep awake. The other disciples are presumably permitted to slumber, but not the special three. Jesus goes “forward a little” (proelthōn mikron), where he throws himself on the ground and asks that he might avoid his fate. To “go forward” is perhaps a rather curious way of referring to Jesus’ departure. A little later, Mark makes it clear that Jesus actually went away: “And again he went away (apelthōn) and prayed, saying the same thing” (Mark 14:39). Jesus does this three times and on returning always finds Peter, James and John asleep, and asks them again to keep awake and pray. The last time he announces that the hour of his betrayal has come. Then Judas arrives with an armed crowd sent by the chief priests, scribes and elders of Jerusalem and identifies his master by greeting him with the customary kiss.
Mark implies that, at the moment of betrayal, Jesus is not simply with Peter, James and John but with all the disciples who came with him across the Kidron Valley to Gethsemane. The armed crowd, carrying swords and clubs, seizes Jesus. One of the disciples standing near Jesus draws his sword and cuts off the ear of a servant of the high priest. A young man in the gathering, who seems to have been asleep in nothing more than a linen cloth or undergarment, a sindōn, attempts to follow Jesus as they take him away. The group sent by the chief priests and scribes grabs hold of the young man who manages to tear away, but unfortunately without his clothing (Mark 14:51); he flees nude. Mark specifically notes that “everyone deserted him [Jesus] and fled” (Mark 14:50). Jesus was therefore not simply with Peter, James and John, but with the whole group of disciples.
Luke and Matthew, basing their accounts of the arrest on Mark, have similar stories. Luke mentions that Jesus spent his nights “on the Mount of Olives” (Luke 21:37) during the time he was in Jerusalem, but at first does not say exactly where. Matthew also refers to him sitting and teaching his disciples somewhere at a place on the Mount of Olives (Matthew 24:3). As in Mark, both Luke and Matthew refer to Jesus and his disciples going to the Mount of Olives after the Last Supper (Matthew 26:30; Luke 22:39). According to Matthew, Jesus goes with them to “a place named Gethsemane” (Matthew 26:36), but there is no mention of a garden. Luke never bothers to record the name of the place, but simply indicates it was where Jesus regularly slept: “He came out and went, as was his custom, to the Mount of Olives; and the disciples followed him. When he reached the place, he said to them, ‘Pray that you may not come into the time of trial’” (Luke 22:39–40). Luke’s account does not single out Peter, James and John. Jesus goes away from all his disciples “about a stone’s throw” and prays. He returns only once, to find them all fast asleep, and asks them to get up and pray. Judas arrives, and the scene is the same as in Mark, apart from a few details: for example, Jesus heals the ear of the high priest’s servant, the poor young man who lost his clothes is not mentioned and there is no direct reference to Jesus’ disciples all running away. Matthew’s story (Matthew 26:36–56) is very close to that of Mark, almost word for word, apart from a few minor changes and the subtraction of the tale of the naked man. Clearly both Luke and Matthew thought this detail anecdotal and irrelevant.1
Neither Mark, Matthew nor Luke speak of a garden. Gethsemane is simply a “place” or “property” on the Mount of Olives.
The Gospel of John, however, mentions something called a kēpos. Kēpos can be translated as “garden,” but it is really a general term, more accurately translated as “a cultivated tract of land.” It can refer to anything from a large orchard or plantation to a small plot. More importantly, John never calls this cultivated area (kēpos) Gethsemane. Only by conflating this account with the stories in Mark, Matthew and Luke did later Christians formulate such an idea.
John’s account goes like this: “After Jesus had spoken these words, he went out [from Jerusalem] with his disciples across the Kidron Valley to where there was a garden/cultivated area (kēpos), into which he and his disciples entered. Now Judas, who betrayed him, also knew the place, because Jesus met there often with his disciples” (John 18:1–2). John, like Luke, describes a place that Jesus frequented. Since it is nighttime, the implication is that he intended, as usual, to sleep there. John’s gospel contains no story of Jesus’ prayer. Judas simply arrives all of a sudden with soldiers and Temple police. In John, Judas does not kiss Jesus. Peter is identified as the disciple who cut off the ear of the high priest’s servant, now named Malchus. Nothing is said about the disciples running away, but certainly they are absent as Jesus is tied and bound (John 18:12).
https://www.bib-arch.org/online-exclusives/easter-03.asp
btw, i'm still waiting for you to tell me what they were keeping watch for and why they asked to draw their swords...
