1 13:1 tn: Grk “his hour.” 2 13:1 tn: Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity). 3 13:1 tn: Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”). sn: The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16). 4 13:2 tn: Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.” 5 13:2 sn: At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan. 6 13:2 tn: Or “that he should hand over.” 7 13:2 tn: Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity. 8 13:3 tn: Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity. 9 13:3 tn: Grk “had given all things into his hands.” 10 13:4 tn: Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style. 11 13:4 tn: The plural τὰ ἱμάτια (ta Jimatia) is probably a reference to more than one garment (cf. John 19:23-24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context. 12 13:4 tn: Grk “taking a towel he girded himself.” Jesus would have wrapped the towel (λέντιον, lention) around his waist (διέζωσεν ἑαυτόν, diezwsen Jeauton) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword (linteum) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet. 13 13:5 tn: Grk “with the towel with which he was girded.” 14 13:6 tn: Grk “He”; the referent (Peter) is specified in the translation for clarity. 15 13:6 tn: Grk “do you wash” or “are you washing.” 16 13:7 tn: Grk “answered and said to him.” 17 13:7 tn: Grk “You do not know.” 18 13:7 tn: Grk “you will know.” 19 13:8 tn: Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point. 20 13:8 tn: Grk “Jesus answered him.” 21 13:8 tn: Or “you have no part in me.” 22 13:9 tn: The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence. 23 13:10 tn: Grk “Jesus said to him.” 24 13:10 tn: Grk “has no need except to wash his feet.” 25 13:10 tn: Or “entirely.” 26 13:10 sn: The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”). 27 13:10 tn: The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here. 28 13:11 tn: Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 29 13:11 tn: Grk “Not all of you are.” 30 13:11 sn: This is a parenthetical note by the author. 31 13:12 tn: Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 32 13:12 tn: Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position. 33 13:12 tn: Grk “Do you know.” 34 13:13 tn: Or “rightly.” 35 13:13 tn: Grk “and I am these things.” 36 13:15 sn: I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13). 37 13:16 tn: Grk “Truly, truly, I say to you.” 38 13:16 tn: See the note on the word “slaves” in 4:51. 39 13:16 tn: Or “nor is the apostle” (“apostle” means “one who is sent” in Greek). 40 13:17 tn: Grk “If you know.” 41 13:18 tn: Grk “But so that the scripture may be fulfilled.” 42 13:18 tn: Or “The one who shares my food.” 43 13:18 tn: Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33. sn: A quotation from Ps 41:9. 44 13:19 tn: Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.” 45 13:19 tn: Grk “so that you may believe.” 46 13:19 tn: Grk “that I am.” R. E. Brown (John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι (egw eimi) here, but this is far from certain. 47 13:20 tn: Grk “Truly, truly, I say to you.” 48 13:20 tn: Or “receives,” and so throughout this verse. 49 13:20 sn: The one who sent me refers to God. 50 13:21 tn: Or “greatly troubled.” 51 13:21 tn: Grk “and testified and said.” 52 13:21 tn: Grk “Truly, truly, I say to you.” 53 13:21 tn: Or “will hand me over.” 54 13:22 tn: Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporew). 55 13:23 sn: Here for the first time the one Jesus loved, the ‘beloved disciple,’ is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him ( 11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him. 56 13:23 tn: Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position. 57 13:23 tn: Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a position of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ (en tw kolpw tou Ihsou; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul. sn: Note that the same expression translated in a place of honor here (Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18. 58 13:24 sn: It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food ( 13:26). 59 13:24 tn: Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity. 60 13:24 tn: Grk “him”; the referent (Jesus) has been specified in the translation for clarity. 61 13:24 sn: That is, who would betray him (v. 21). 62 13:25 tn: Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity. 63 13:26 tn: Grk “Jesus answered.” 64 13:26 sn: The piece of bread was a broken-off piece of bread (not merely a crumb). 65 13:26 tn: Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied. 66 13:26 tn: The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied. 67 13:27 tn: Grk “he”; the referent (Judas) has been specified in the translation for clarity. 68 13:27 tn: Grk “into that one”; the pronoun “he” is more natural English style here. sn: This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier. 69 13:27 tn: Grk “Then Jesus said to him.” 70 13:28 tn: Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position. 71 13:28 tn: Or “knew.” 72 13:28 tn: Grk “he”; the referent (Jesus) has been specified in the translation for clarity. 73 13:28 tn: Grk “to him”; the referent (Judas) has been specified in the translation for clarity. 74 13:29 tn: Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged). 75 13:29 sn: This is a parenthetical note by the author. 76 13:30 tn: Grk “That one”; the referent (Judas) has been specified in the translation for clarity. 77 13:30 sn: Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36). Judas had become one of those who walked by night and stumbled, because the light was not in him ( 11:10). 78 13:31 tn: Grk “Then when.” 79 13:31 tn: Grk “he”; the referent (Judas) has been specified in the translation for clarity. 80 13:32 tc: A number of early mss (Ì66 א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א2 A C2 Θ Ψ Ë13 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA27 rightly places the words in brackets, indicating doubt as to their authenticity. 81 13:32 tn: Or “immediately.” 82 13:33 tn: Or “You will seek me.” 83 13:33 tn: Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion ( John 7:33-35). The last option is the one adopted in the translation above. 84 13:33 sn: See John 7:33-34. 85 13:33 tn: The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context. 86 13:34 tn: The ἵνα (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation. 87 13:34 sn: The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own ( John 13:1, 15:16) and as a mark by which they could be distinguished from others ( 13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” ( 13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary. 88 13:35 tn: Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders. 89 13:36 tn: Grk “Jesus answered him.” 90 13:37 tn: Or “I will die willingly for you.” 91 13:38 tn: Or “Will you die willingly for me?” 92 13:38 tn: Grk “Truly, truly, I say to you.”