Bible Commentaries

Now before the feast of the passover (προ δε της εορτης του πασχα — pro de tēs heortēs tou pascha). Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my Harmony of the Gospels, pp. 279-84, and David Smith‘s In the Days of His Flesh, Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in John 13:1-30 is the real passover meal described by the Synoptics also (Mark 14:18-21; Matthew 26:21-25; Luke 22:21-23), followed by the institution of the Lord‘s Supper. Thus understood John 13:1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (John 13:2-17:26), called by Barnas Sears The Heart of Christ. This phrase goes with the principal verb ηγαπησεν — ēgapēsen (loved).

Knowing (ειδως — eidōs). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced “his hour” (αυτου η ωρα — autou hē hōra). See John 18:4; John 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on John 12:23 for use before by Jesus.

That he should depart (ινα μεταβηι — hina metabēi). Sub-final use of ινα — hina with second aorist active subjunctive of μεταβαινω — metabainō old word, to go from one place to another, here (John 5:24; 1 John 3:14) to go from this world (John 8:23) back to the Father from whom he had come (John 14:12, John 14:28; John 16:10, John 16:28; John 17:5).

His own which were in the world (τους ιδιους τους εν τωι κοσμωι — tous idious tous en tōi kosmōi). His own disciples (John 17:6, John 17:9, John 17:11), those left in the world when he goes to the Father, not the Jews as in John 1:11. See Acts 4:23; 1 Timothy 5:8 for the idiom. John pictures here the outgoing of Christ‘s very heart‘s love (chs. John 13-17) towards these men whom he had chosen and whom he loved “unto the end” (εις τελος — eis telos) as in Matthew 10:22; Luke 18:15, but here as in 1 Thessalonians 2:16 rather “to the uttermost.” The culmination of the crisis (“his hour”) naturally drew out the fulness of Christ‘s love for them as is shown in these great chapters (John 13-17).

During supper (δειπνου γινομενου — deipnou ginomenou). Correct text, present middle participle of γινομαι — ginomai (not γενομενου — genomenou second aorist middle participle, “being ended”) genitive absolute. John 13:4 shows plainly that the meal was still going on.

The devil having already put (του διαβολου ηδη βεβληκοτος — tou diabolou ēdē beblēkotos). Another genitive absolute without a connective (asyndeton), perfect active participle of βαλλω — ballō to cast, to put. Luke (Luke 22:3) says that Satan entered Judas when he offered to betray Jesus. Hence John‘s “already” (ηδη — ēdē) is pertinent. John repeats his statement in John 13:27. In John 6:70 Jesus a year ago had seen that Judas was a devil.

To betray him (ινα παραδοι αυτον — hina paradoi auton). Cf. Acts 5:3. Purpose clause with ινα — hina and second aorist active subjunctive of παραδιδωμι — paradidōmi (form in -οι — oi as in Mark 14:10 rather than the usual -ωι — ōi in Luke 22:4). Satan had an open door by now into the heart of Judas.

Knowing (ειδως — eidōs). Repeated from John 13:1, accenting the full consciousness of Jesus.

Had given (εδωκεν — edōken). So Aleph B L W, aorist active instead of δεδωκεν — dedōken (perfect active) of διδωμι — didōmi Cf. John 3:31 for a similar statement with εν — en instead of εις — eis See Matthew 11:27 (Luke 10:22) and Matthew 28:18 for like claim by Jesus to complete power.

And that he came forth from God, and goeth unto God (και οτι απο τεου εχηλτεν και προς τον τεον υπαγει — kai hoti apo theou exēlthen kai pros ton theon hupagei). See plain statement by Jesus on this point in John 16:28. The use of προς τον τεον — pros ton theon recalls the same words in John 1:1. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.

Riseth from supper (εγειρεται εκ του δειπνου — egeiretai ek tou deipnou). Vivid dramatic present middle indicative of εγειρω — egeirō From the couch on which he was reclining.

Layeth aside (τιτησιν — tithēsin). Same dramatic present active of τιτημι — tithēmi

His garments (τα ιματια — ta himatia). The outer robe ταλλιτ — tallith (ιματιον — himation) and with only the tunic (χιτων — chitōn) on “as one that serveth” (Luke 22:27). Jesus had already rebuked the apostles for their strife for precedence at the beginning of the meal (Luke 22:24-30).

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

Girded himself (διεζωσεν εαυτον — diezōsen heauton). First aorist active indicative of διαζωννυω — diazōnnuō (-υμι — umi), old and rare compound (in Plutarch, lxx, inscriptions, and papyri), to gird all around. In N.T. only in John (John 13:4, John 13:5; John 21:7). Did Peter not recall this incident when in 1 Peter 5:5 he exhorts all to “gird yourselves with humility” (την ταπεινοπροσυνην εγκομβωσαστε — tēn tapeinophrosunēn egkombōsasthe)?

Poureth (βαλλει — ballei). Vivid present again. Literally, “putteth” (as in John 13:2, βαλλω — ballō).

Into the basin (εις τον νιπτηρα — eis ton niptēra). From verb νιπτω — niptō (later form of νιζω — nizō 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 (ηρχατο νιπτειν — ērxato niptein). Back to the aorist again as with διεζωσεν — diezōsen (John 13:4). Νιπτω — Niptō was common for washing parts of the body like the hands or the feet.

To wipe (εκμασσειν — ekmassein). “To wipe off” as in John 12:3.

With the towel (τωι λεντιωι — tōi lentiōi). Instrumental case and the article (pointing to λεντιον — lention in John 13:4).

Wherewith (ωι — hōi). Instrumental case of the relative ο — ho

He was girded (ην διεζωσμενος — ēn diezōsmenos). Periphrastic past perfect of διαζωννυω — diazōnnuō for which verb see John 13:4.

So he cometh (ερχεται ουν — erchetai oun). Transitional use of ουν — oun and dramatic present again (ερχεται — erchetai).

Lord, dost thou wash my feet? (Κυριε συ μου νιπτεις τους ποδασ — Kurie συ μου — su mou nipteis tous podas). Emphatic contrast in position of ποδας — su mou (away from podas), “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 — egō … ουκ αρτι — su). Jesus repeats the pronouns used by Peter in similar contrast.

Not now (αρτι — ouk arti). Just now γνωσηι δε μετα ταυτα — arti means (John 9:19, John 9:25). Used again by Jesus (John 13:33) and Peter (John 13:37).

But thou shalt understand hereafter (γινωσκω — gnōsēi de meta tauta). Future middle of οιδα — ginōskō (instead of the verb oida) to know by experience. “Thou shalt learn after these things,” even if slowly.

Thou shalt never wash my feet (ου μη νιπσηις μου τους ποδας εις τον αιωνα — ou mē nipsēis mou tous podas eis ton aiōna). Strong double negative ου μη — ou mē with first aorist active subjunctive of νιπτω — niptō with εις τον αιωνα — eis ton aiōna (for ever) added and μου — mou (my) made emphatic by position. Peter‘s sudden humility should settle the issue, he felt.

If I wash thee not (εαν μη νιπσω σε — ean mē nipsō se). Third-class condition with εαν μη — ean mē (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 — ouk echeis meros met' emou). 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 και τας χειρας και την κεπαλην — mē tous podas mou monon alla kai tas cheiras kai tēn kephalēn). Nouns in the accusative case object of νιπσον — nipson 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 — ho leloumenos). Perfect passive articular participle of λουω — louō to bathe the whole body (Acts 9:37).

Save to wash his feet (ει μη τους ποδας νιπσασται — ei mē tous podas nipsasthai). Aleph and some old Latin MSS. have only νιπσασται — nipsasthai but the other words are genuine and are really involved by the use of νιπσασται — nipsasthai (first aorist middle infinitive of νιπτω — niptō to wash parts of the body) instead of λουσασται — lousasthai to bathe the whole body (just used before). The guest was supposed to bathe (λουω — louō) before coming to a feast and so only the feet had to be washed (νιπτω — niptō) on removing the sandals.

Clean (καταρος — katharos). Because of the bath. For καταρος — katharos meaning external cleanliness see Matthew 23:26; Matthew 27:59; but in John 15:3 it is used for spiritual purity as here in “ye are clean” (καταροι — katharoi).

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

But not all (αλλ ουχι παντες — all' ouchi pantes). Strongly put exception (ουχι — ouchi). Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mark 14:11). A year ago Jesus knew that Judas was a devil and said to the apostles: “One of you is a devil” (John 6:64, John 6:70). 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 (ηιδει γαρ τον παραδιδοντα αυτον — ēidei gar ton paradidonta auton). Past perfect ηιδει — ēidei used as imperfect. Jesus had known for a year at least (John 6:64, John 6:70) and yet he treated Judas with his usual courtesy. The articular present participle of παραδιδωμι — paradidōmi “the betraying one,” for Judas was already engaged in the process. Did Judas wince at this thrust from Jesus?

Sat down again (ανεπεσεν παλιν — anepesen palin). Second aorist active indicative of αναπιπτω — anapiptō old compound verb to fall back, to lie down, to recline. Παλιν — Palin (again) can be taken either with ανεπεσεν — anepesen as here, or with ειπεν — eipen (he said again).

Know ye what I have done to you? (γινωσκετε τι πεποιηκα υμιν — ginōskete ti pepoiēka humin). “Do ye understand the meaning of my act?” Perfect active indicative of ποιεω — poieō with dative case (υμιν — humin). It was a searching question, particularly to Simon Peter and Judas.

Ye (υμεις — humeis). Emphatic.

Call me (πωνειτε με — phōneite me). “Address me.” Πωνεω — Phōneō regular for addressing one with his title (John 1:48).

Master (ο διδασκαλος — Ho didaskalos). Nominative form (not in apposition with με — me accusative after πωνειτε — phōneite), but really vocative in address with the article (called titular nominative sometimes) like ο Κυριος και ο τεος μου — Ho Kurios kai ho theos mou in John 20:28. “Teacher.” See John 11:28 for Martha‘s title for Jesus to Mary.

Lord (ο Κυριος — Ho Kurios). Another and separate title. In John 1:38 we have Διδασκαλε — Didaskale (vocative form) for the Jewish αββει — Rabbei and in John 9:36, John 9:38 Κυριε — Kurie for the Jewish καλως — Mari It is significant that Jesus approves (κυριος — kalōs well) the application of both titles to himself as he accepts from Thomas the terms τεος — kurios and ειμι γαρ — theos

For I am (eimi gar). Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about “the peril of worshipping Jesus!”

If I then (ει ουν εγω — ei oun egō). Argumentative sense of ουν — oun (therefore). Condition of first class, assumed to be true, with first aorist active indicative of νιπτω — niptō “If I, being what I am, washed your feet” (as I did).

Ye also ought (και υμεις οπειλετε — kai humeis opheilete). The obligation rests on you a fortiori. Present active indicative of the old verb οπειλω — opheilō to owe a debt (Matthew 18:30). The mutual obligation is to do this or any other needed service. The widows who washed the saints‘ feet in 1 Timothy 5:10 did it “as an incident of their hospitable ministrations” (Bernard). Up to 1731 the Lord High Almoner in England washed the feet of poor saints (pedilavium) on Thursday before Easter, a custom that arose in the fourth century, and one still practised by the Pope of Rome.

An example (υποδειγμα — hupodeigma). For the old παραδειγμα — paradeigma (not in N.T.), from υποδεικνυμι — hupodeiknumi to show under the eyes as an illustration or warning (Matthew 3:7), common in the papyri for illustration, example, warning, here only in John, but in James 5:10; 2 Peter 2:6; Hebrews 4:11; Hebrews 8:5; Hebrews 9:26. Peter uses τυποι — tupoi (1 Peter 5:3) with this incident in mind. In Judges 1:7 δειγμα — deigma (without υπο — hupo) occurs in the sense of example.

That ye also should do (ινα και υμεις ποιητε — hina kai humeis poiēte). Purpose clause with ινα — hina and the present active subjunctive of ποιεω — poieō (keep on doing). Doing what? Does Jesus here institute a new church ordinance as some good people today hold? If so, it is curious that there is no record of it in the N.T. Jesus has given the disciples an object lesson in humility to rebuke their jealousy, pride, and strife exhibited at this very meal. The lesson of the “example” applies to all the relations of believers with each other. It is one that is continually needed.

Is not greater (ουκ εστιν μειζων — ouk estin meizōn). Comparative adjective of μεγας — megas (greater) followed by the ablative case κυριου — kuriou (contrast between slave, lord) and του πεμπσαντος — tou pempsantos [articular participle of πεμπω — pempō to send, with contrast with apostle, “one sent” (αποστολος — apostolos) from αποστελλω — apostellō ]. Jesus here enforces the dignity of service. In Luke 22:27 Jesus argues this point a bit. In Luke 6:40 the contrast is between the pupil and the teacher, though some pupils consider themselves superior to the teacher. In Matthew 10:24 Jesus uses both forms of the saying (pupil and slave). He clearly repeated this λογιον — logion often.

If ye know (ει οιδατε — ei oidate). Condition of first class assumed as true, ει — ei and present (οιδατε — oidate used as present) active indicative.

If ye do (εαν ποιητε — ean poiēte). Third-class condition, εαν — ean and present active subjunctive, assumed as possible, “if ye keep on doing.” Both conditions with the one conclusion coming in between, “happy are ye.” Just knowing does not bring happiness nor just occasional doing.

Not of you all (ου περι παντων — ou peri pantōn). As in John 13:11, he here refers to Judas whose treachery is no surprise to Jesus (John 6:64, John 6:70).

Whom I have chosen (τινας εχελεχαμην — tinas exelexamēn). Indirect question, unless τινας — tinas is here used as a relative like ους — hous The first aorist middle indicative of εκλεγω — eklegō is the same form used in John 6:70. Jesus refers to the choice (Luke 6:13 εκλεχαμενος — eklexamenos this very word again) of the twelve from among the large group of disciples.

That the scripture might be fulfilled (Τατ τε σχριπτυρε μιγτ βε φυλφιλλεδ — all' hina hē graphē plērōthēi). See the same clause in John 17:12. Purpose clause with αλλ ινα η γραπη πληρωτηι — hina and first aorist passive subjunctive of ινα — plēroō This treachery of Judas was according to the eternal counsels of God (John 12:4), but none the less Judas is responsible for his guilt. For a like elliptical clause see John 9:3; John 15:25. The quotation is from the Hebrew of Psalm 41:9.

He that eateth (πληροω — ho trōgōn). Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (John 6:54, John 6:56, John 6:57, John 6:58; John 13:18) and Matthew 26:38. lxx has here ο τρωγων — ho esthiōn

Lifted up his heel against me (ο εστιων — epēren ep' eme tēn pternan autou). First aorist active indicative of επηρεν επ εμε την πτερναν αυτου — epairō επαιρω — Pterna old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet.

From henceforth (απ αρτι — ap' arti). “From now on,” as in John 14:7; Matthew 23:39; Revelation 14:13.

Before it come to pass (προ του γενεσται — pro tou genesthai). Προ — Pro with ablative of the articular second aorist middle infinitive γινομαι — ginomai (before the coming to pass).

When it is come to pass (οταν γενηται — hotan genētai). Indefinite relative clause with οταν — hotan and the second aorist middle subjunctive of γινομαι — ginomai “whenever it does come to pass.”

That ye may believe (ινα πιστευητε — hina pisteuēte). Purpose clause with ινα — hina and present active subjunctive of πιστευω — pisteuō “that ye may keep on believing.” Cf. Isaiah 48:5.

That I am he (οτι εγω ειμι — hoti egō eimi). As Jesus has repeatedly claimed to be the Messiah (John 8:24, John 8:58, etc.). Cf. also John 14:29 (πιστευσητε — pisteusēte here); John 16:4.

Whomsoever I send (αν τινα πεμπσω — an tina pempsō). More precisely, “If I send any one” (third-class condition, ανεαν — an = τινα — ean and πεμπσω — tina indefinite pronoun accusative case, object of πεμπω — pempsō first aorist active subjunctive of ει τις — pempō to send). This use of εαν τις — ei tis or οστις — ean tis (if any one) is very much like the indefinite relative ος αν — hostis and εαν — hos an (or ει τις τελει — ean), but the idiom is different. In Mark 8:34. we have both ος εαν — ei tis thelei and οτι αν — hos ean while in John 14:13. we find εαν τι — hoti an and ean ti (Robertson, Grammar, p. 956).

He was troubled in the spirit (εταραχτη τοι πνευματι — etarachthē toi pneumati). First aorist passive indicative of ταρασσω — tarassō and the locative case of πνευμα — pneuma See note on John 11:33 and note on John 12:27 for this use of ταρασσω — tarassō for the agitation of Christ‘s spirit. In John 14:1, John 14:27 it is used of the disciples. Jesus was one with God (John 5:19) and yet he had our real humanity (John 1:14).

Testified (εμαρτυρησεν — emarturēsen). First aorist active indicative of μαρτυρεω — martureō definite witness as in John 4:44; John 18:37.

One of you shall betray me (εις εχ υμων παραδωσει με — heis ex humōn paradōsei me). Future active of παραδιδωμι — paradidōmi to betray, the word so often used of Judas. This very language occurs in Mark 14:18; Matthew 26:21 and the idea in Luke 22:21. Jesus had said a year ago that “one of you is a devil” (John 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples.

Looked one on another (εβλεπον εις αλληλους — eblepon eis allēlous). Inchoative imperfect of βλεπω — blepō “began to glance at one another in bewilderment” (doubting, απορουμενοι — aporoumenoi present passive participle of απορεω — aporeō to be at a loss, to lose one‘s way, α — a privative and πορος — poros way). They recalled their strife about precedence and Judas betrayed nothing.

Concerning whom he spake (περι τινος λεγει — peri tinos legei). Indirect question retaining present active indicative λεγει — legei See same on Mark 14:19; note on Matthew 26:22; and note on Luke 22:23.

Was at the table reclining in Jesus‘ bosom (ην ανακειμενος εν τωι κολπωι του Ιησου — ēn anakeimenos en tōi kolpōi tou Iēsou). No word for “table” in the text. Periphrastic imperfect of ανακειμαι — anakeimai to lie back, to recline. Κολπος — Kolpos usual word for bosom (John 1:18).

Whom Jesus loved (ον ηγαπα Ιησους — hon ēgapa Iēsous). Imperfect active of αγαπαω — agapaō John‘s description of himself of which he was proud (John 19:26; John 20:2; John 21:7, John 21:20), identified in John 21:24 as the author of the book and necessarily one of the twelve because of the “explicit” (Bernard) language of Mark (Mark 14:17; Luke 22:14). John son of Zebedee and brother of James. At the table John was on the right of Jesus lying obliquely so that his head lay on the bosom of Jesus. The centre, the place of honour, Jesus occupied. The next place in rank was to the left of Jesus, held by Peter (Westcott) or by Judas (Bernard) which one doubts.

Beckoneth (νευει — neuei). Old verb to nod, in N.T. only here and Acts 24:10. They were all looking in surprise at each other.

Tell us who it is of whom he speaketh (ειπε τις εστιν περι ου λεγει — eipe tis estin peri hou legei). Second aorist active imperative with indirect question (τις — tis) and relative clause (περι ου — peri hou). Peter was cautious, but could not contain his curiosity. John in front of Jesus was in a favourable position to have a whispered word with him.

Breast (στητος — stēthos). As in John 21:20; Luke 18:13 in place of κολπον — kolpon (John 13:23). This is the moment represented in Leonardo da Vinci‘s “Last Supper,” only he shows the figures like the monks for whom he painted it.

He (εκεινος — ekeinos). “That one” (John).

Leaning back (αναπεσων — anapesōn). Second aorist active participle of αναπιπτω — anapiptō to fall back.

As he was (ουτως — houtōs). “Thus.” It was easily done.

He (εκεινος — ekeinos). Emphatic pronoun again.

For whom I shall dip the sop (ωι εγω βαπσω το πσωμιον — hōi egō bapsō to psōmion). Dative case of the relative (ωι — hōi) and future active of βαπτω — baptō to dip (Luke 16:24). Πσωμιον — Psōmion is a diminutive of πσωμος — psōmos a morsel, a common Koiné word (in the papyri often), in N.T. only in this passage. It was and is in the orient a token of intimacy to allow a guest to dip his bread in the common dish (cf. Rth 2:14). So Mark 14:20. Even Judas had asked: “Is it I?” (Mark 14:19; Matthew 26:22).

Giveth it to Judas (διδωσιν Ιουδαι — didōsin Ioudāi). Unobserved by the others in spite of Christ‘s express language, because “it was so usual a courtesy” (Bernard), “the last appeal to Judas‘ better feeling” (Dods). Judas now knew that Jesus knew his plot.

Then entered Satan into him (τοτε εισηλτεν εις εκεινον ο Σατανας — tote eisēlthen eis ekeinon ho Satanas). The only time the word Satan occurs in the Gospel. As he had done before (John 13:2; Luke 22:3) until Christ considered him a devil (John 6:70). This is the natural outcome of one who plays with the devil.

That thou doest, do quickly (ο ποιεις ποιησον ταχειον — Ho poieis poiēson tacheion). Aorist active imperative of ποιεω — poieō “Do more quickly what thou art doing.” Ταχειον — Tacheion is comparative of ταχεως — tacheōs (John 11:31) and in N.T. only here, John 20:4; Hebrews 13:19, Hebrews 13:23. See the eagerness of Jesus for the passion in Luke 12:50.

No one knew (ουδεις εγνω — oudeis egnō). Second aorist active indicative of γινωσκω — ginōskō The disciples had not yet perceived the treacherous heart of Judas.

Some thought (τινες εδοκουν — tines edokoun). Imperfect active of δοκεω — dokeō Mere inference in their ignorance.

The bag (το γλωσσοκομον — to glōssokomon). See note on John 12:6 for this word.

What things we have need of (ων χρειαν εχομεν — hōn chreian echomen). Antecedent (ταυτα — tauta) of the relative (ον — hon) not expressed.

For the feast (εις την εορτην — eis tēn heortēn). The feast of unleavened bread beginning after the passover meal and lasting eight days. If this was twenty-four hours ahead of the passover meal, there was no hurry for next day would be in ample time.

Or that he should give something to the poor (η τοις πτωχοις ινα τι δωι — ē tois ptōchois hina ti dōi). Another alternative in their speculation on the point. Note prolepsis of τοις πτωχοις — tois ptōchois (dative case) before ινα δωι — hina dōi (final clause with ινα — hina and second aorist active subjunctive of διδωμι — didōmi).

Having received the sop (λαβων το πσωμιον — labōn to psōmion). Second aorist active participle of λαμβανω — lambanō Judas knew what Jesus meant, however ignorant the disciples. So he acted “straightway” (ευτυς — euthus).

And it was night (ην δε νυχ — ēn de nux). Darkness falls suddenly in the orient. Out into the terror and the mystery of this dreadful night (symbol of his devilish work) Judas went.

Now (νυν — nun). Now at last, the crisis has come with a sense of deliverance from the presence of Judas and of surrender to the Father‘s will (Westcott).

Is glorified (εδοχαστη — edoxasthē). First aorist passive of δοχαζω — doxazō consummation of glory in death both for the Son and the Father. For this verb in this sense see note on John 7:39; note on John 12:16 and note later on John 17:4. Four times here in John 13:31.

In himself (εν αυτωι — en hautōi). Reflexive pronoun. God is the source of the glory (John 17:5) and is the glory succeeding the Cross (the glory with the Father in heaven).

And straightway (και ευτυς — kai euthus). No postponement now. First and quickly the Cross, then the Ascension.

Little children (τεκνια — teknia). Diminutive of τεκνα — tekna and affectionate address as Jesus turns to the effect of his going on these disciples. Only here in this Gospel, but common in 1John (1 John 2:1, etc.), and nowhere else in N.T.

Yet a little while (ετι μικρον — eti mikron). Accusative of extent of time. See also John 7:33; John 8:21 (to which Jesus here refers); John 16:16-19.

So now I say unto you (και υμιν λεγω αρτι — kai humin legō arti). This juncture point (αρτι — arti) of time relatively to the past and the future (John 9:25; John 16:12, John 16:31).

New (καινην — kainēn). First, in contrast with the old (αρχαιος — archaios παλαιος — palaios), the very adjective used in 1 John 2:7) of the “commandment” (εντολην — entolēn) at once called old (παλαια — palaia). They had had it a long time, but the practice of it was new. Jesus does not hesitate, like the Father, to give commandments (John 15:10, John 15:12).

That ye love one another (ινα αγαπατε αλληλους — hina agapāte allēlous). Non-final use of ινα — hina with present active subjunctive of αγαπαω — agapaō the object clause being in the accusative case in apposition with εντολην — entolēn Note the present tense (linear action), “keep on loving.”

Even as (κατως — kathōs). The measure of our love for another is set by Christ‘s love for us.

By this (εν τουτωι — en toutōi). Locative case with εν — en “In this way,” viz., “if ye have love” (εαν αγαπην εχητε — ean agapēn echēte), condition of third class (in apposition with εν τουτωι — en toutōi) with εαν — ean and present active subjunctive of εχω — echō (“keep on having love”). See John 17:23 where Jesus prays for mutual love among the disciples “that the world may know” that the Father sent him. Jerome (ad Galat. vi. 10) says that in his extreme old age John repeated often this command of Jesus and justified it: “Because it is the Lord‘s commandment; and if it be fulfilled it is enough.” See also John 14:31. Tertullian (Apol. 39) urges it also as proof of being disciples. Hatred of one another per contra, is an argument that we are not disciples (learners) of Jesus.

Whither goest thou? (που υπαγεισ — pou hupageis). Peter is puzzled just as the Pharisees were twice (John 7:35; John 8:21.).

“Why can I not follow thee even now?” (δια τι ου δυναμαι σοι ακολουτειν αρτι — dia ti ou dunamai soi akolouthein arti). The use of αρτι — arti (right now, this minute) instead of νυν — nun (at this time, John 13:36) illustrates the impatience of Peter.

I will lay down my life for thee (τεν πσυχην μου υπερ σου τησω — ten psuchēn mou huper sou thēsō). Future active indicative of τιτημι — tithēmi Peter, like the rest, had not yet grasped the idea of the death of Christ, but, like Thomas (John 11:16), he is not afraid of danger. He had heard Christ‘s words about the good shepherd (John 10:11) and knew that such loyalty was the mark of a good disciple.

Wilt thou lay down? (τησεισ — thēseis). Jesus picks up Peter‘s very words and challenges his boasted loyalty. See such repetition in John 16:16, John 16:31; John 21:17.

Shall not crow (πωνησηι — phōnēsēi). Aorist active subjunctive of πωνεω — phōneō to use the voice, used of animals and men. Note strong double negative ου μη — ou mē Mark adds δις — dis (twice). John‘s report is almost identical with that in Luke 22:34. The other disciples joined in Peter‘s boast (Mark 14:31; Matthew 26:35).

Till thou hast denied (εως ου αρνησηι — heōs hou arnēsēi). Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction εως ου — heōs hou (until which time), “till thou deny or deniest” (futurum exactum needless). Peter is silenced for the present. They all “sat astounded and perplexed” (Dods).