Joh 13:2-11 | RWP | e4.org | During supper ( δειπνου γινομενου ). Correct text, present middle participle of γινομα (not γενομενου , second aorist middle participle, "being ended") genitive absolute. Verse shows plainly that the meal was still going on. The devil having already put ( του διαβολου ηδη βεβληκοτος ). Another genitive absolute without a connective (asyndeton), perfect active participle of βαλλω , to cast, to put. Luke ( ) says that Satan entered Judas when he offered to betray Jesus. Hence John's "already" ( ηδη ) is pertinent. John repeats his statement in verse . In Jesus a year ago had seen that Judas was a devil. To betray him ( ινα παραδο αυτον ). Cf. . Purpose clause with ινα and second aorist active subjunctive of παραδιδωμ (form in -ο as in rather than the usual -ω in ). Satan had an open door by now into the heart of Judas.

‏ John 13:2-11

During supper ( δειπνου γινομενου ). Correct text, present middle participle of γινομα (not γενομενου, second aorist middle participle, "being ended") genitive absolute. Verse 4 shows plainly that the meal was still going on.

The devil having already put ( του διαβολου ηδη βεβληκοτος ). Another genitive absolute without a connective (asyndeton), perfect active participle of βαλλω, to cast, to put. Luke (Lu 22:3) says that Satan entered Judas when he offered to betray Jesus. Hence John's "already" ( ηδη ) is pertinent. John repeats his statement in verse 27. In Joh 6:70 Jesus a year ago had seen that Judas was a devil.

To betray him ( ινα παραδο αυτον ). Cf. Ac 5:3. Purpose clause with ινα and second aorist active subjunctive of παραδιδωμ (form in -ο as in Mr 14:10 rather than the usual -ω in Lu 22:4). Satan had an open door by now into the heart of Judas.

Knowing ( ειδως ). Repeated from verse 1, accenting the full consciousness of Jesus.

Had given ( εδωκεν ). So Aleph B L W, aorist active instead of δεδωκεν (perfect active) of διδωμ. Cf. 3:31 for a similar statement with εν instead of εις. See Mt 11:27 (Lu 10:22) and 28:18 for like claim by Jesus to complete power.

And that he came forth from God, and goeth unto God ( κα οτ απο θεου εξηλθεν κα προς τον θεον υπαγε ). See plain statement by Jesus on this point in 16:28. The use of προς τον θεον recalls the same words in 1:1. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.

Riseth from supper ( εγειρετα εκ του δειπνου ). Vivid dramatic present middle indicative of εγειρω. From the couch on which he was reclining.

Layeth aside ( τιθησιν ). Same dramatic present active of τιθημ.

His garments ( τα ιματια ). The outer robe ταλλιθ ( ιματιον ) and with only the tunic ( χιτων ) on "as one that serveth" (Lu 22:27). Jesus had already rebuked the apostles for their strife for precedence at the beginning of the meal (Lu 22:24-30).

A towel ( λεντιον ). Latin word linteum, linen cloth, only in this passage in the N.T.

Girded himself ( διεζωσεν εαυτον ). First aorist active indicative of διαζωννυω ( -υμ ), old and rare compound (in Plutarch, LXX, inscriptions, and papyri), to gird all around. In N.T. only in John (13:4, 5; 21:7). Did Peter not recall this incident when in 1Pe 5:5 he exhorts all to "gird yourselves with humility" ( την ταπεινοφροσυνην εγκομβωσασθε )?

Poureth ( βαλλε ). Vivid present again. Literally, "putteth" (as in verse 2, βαλλω ).

Into the basin ( εις τον νιπτηρα ). From verb νιπτω (later form of νιζω in this same verse and below) to wash, found only here and in quotations of this passage. Note the article, "the basin" in the room.

Began to wash ( ηρξατο νιπτειν ). Back to the aorist again as with διεζωσεν (verse 4). Νιπτω was common for washing parts of the body like the hands or the feet.

To wipe ( εκμασσειν ). "To wipe off" as in 12:3.

With the towel ( τω λεντιω ). Instrumental case and the article (pointing to λεντιον in verse 4).

Wherewith ( ω ). Instrumental case of the relative ο.

He was girded ( ην διεζωσμενος ). Periphrastic past perfect of διαζωννυω for which verb see verse 4.

So he cometh ( ερχετα ουν ). Transitional use of ουν and dramatic present again ( ερχετα ).

Lord, dost thou wash my feet? ( Κυριε, συ μου νιπτεις τους ποδασ; ). Emphatic contrast in position of συ μου (away from ποδας ), "Dost thou my feet wash?" "Peter, we may suppose, drew his feet up, as he spoke, in his impulsive humility" (Bernard).

I ... thou ( εγω ... συ ). Jesus repeats the pronouns used by Peter in similar contrast.

Not now ( ουκ αρτ ). Just now αρτ means (9:19, 25). Used again by Jesus (verse 33) and Peter (verse 37).

But thou shalt understand hereafter ( γνωση δε μετα ταυτα ). Future middle of γινωσκω (instead of the verb οιδα ) to know by experience. "Thou shalt learn after these things," even if slowly.

Thou shalt never wash my feet ( ου μη νιψηις μου τους ποδας εις τον αιωνα ). Strong double negative ου μη with first aorist active subjunctive of νιπτω with εις τον αιωνα (for ever) added and μου (my) made emphatic by position. Peter's sudden humility should settle the issue, he felt.

If I wash thee not ( εαν μη νιψω σε ). Third-class condition with εαν μη (negative). Jesus picks up the challenge of Peter whose act amounted to irreverence and want of confidence. "The first condition of discipleship is self-surrender" (Westcott). So "Jesus, waiting with the basin" (Dods), concludes.

Thou hast no part with me ( ουκ εχεις μερος μετ' εμου ). Not simply here at the supper with its fellowship, but in the deeper sense of mystic fellowship as Peter was quick to see. Jesus does not make foot-washing essential to spiritual fellowship, but simply tests Peter's real pride and mock-humility by this symbol of fellowship.

Not my feet only, but also my hands and my head ( μη τους ποδας μου μονον αλλα κα τας χειρας κα την κεφαλην ). Nouns in the accusative case object of νιψον understood. Peter's characteristic impulsiveness that does not really understand the Master's act. "A moment ago he told his Master He was doing too much: now he tells Him He is doing too little" (Dods).

He that is bathed ( ο λελουμενος ). Perfect passive articular participle of λουω, to bathe the whole body (Ac 9:37).

Save to wash his feet ( ε μη τους ποδας νιψασθα ). Aleph and some old Latin MSS. have only νιψασθα, but the other words are genuine and are really involved by the use of νιψασθα (first aorist middle infinitive of νιπτω, to wash parts of the body) instead of λουσασθα, to bathe the whole body (just used before). The guest was supposed to bathe ( λουω ) before coming to a feast and so only the feet had to be washed ( νιπτω ) on removing the sandals.

Clean ( καθαρος ). Because of the bath. For καθαρος meaning external cleanliness see Mt 23:26; 27:59; but in Joh 15:3 it is used for spiritual purity as here in "ye are clean" ( καθαρο ).

Every whit ( ολος ). All of the body because of the bath. For this same predicate use of ολος see 9:34.

But not all ( αλλ' ουχ παντες ). Strongly put exception ( ουχ ). Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mr 14:11). A year ago Jesus knew that Judas was a devil and said to the apostles: "One of you is a devil" (6:64, 70). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do.

For he knew him that should betray him ( ηιδε γαρ τον παραδιδοντα αυτον ). Past perfect ηιδε used as imperfect. Jesus had known for a year at least (6:64, 70) and yet he treated Judas with his usual courtesy. The articular present participle of παραδιδωμ, "the betraying one," for Judas was already engaged in the process. Did Judas wince at this thrust from Jesus?