1
Πρὸ δὲ τῆς ἑορτῆς τοῦ πάσχα εἰδὼς ὁ Ἰησοῦς ὅτι ⸀ἦλθεν αὐτοῦ ἡ ὥρα ἵνα μεταβῇ ἐκ τοῦ κόσμου τούτου πρὸς τὸν πατέρα ἀγαπήσας τοὺς ἰδίους τοὺς ἐν τῷ κόσμῳ εἰς τέλος ἠγάπησεν αὐτούς.
Now before the feast of the Passover, Jesus, knowing that his hour had come to pass over out of this world to the Father, having loved his own who were in the world, loved them to the end.
To the end renders εἰς τέλος (eis telos), which holds both “to the last” and “utterly”. English must pick one — recorded as a loss.
first here Jesus Ἰησοῦς Iēsous
pronoun his = Jesus
pronoun them = his own
Why this rendering
John.13.1 Hypothesis
Syntactic observation
ἡ ὥρα returns. It is the word that came at 12:23, and here it carries a possessive — his hour — pairing with ἡ ὥρα μου at 2:4. εἰς τέλος reads two ways: temporally, to the end; and in degree, to the uttermost. The Greek does not settle which. ἀγαπάω stands twice in the verse — the participle ἀγαπήσας and the finite ἠγάπησεν. μεταβῇ is μεταβαίνω, the verb of 5:24, where one has passed over from death into life. SBLGNT marks a variant in this verse (⸀ἦλθεν).
Rendering options · 2
Adopted he loved them to the end
Basis Reads it temporally.
he loved them to the uttermost
Basis Reads it as degree. The Japanese Shinkyōdōyaku takes this side with この上なく愛し抜かれた.
Rejected Both readings stand and the Greek does not choose. We take the temporal side and record the other below rather than erasing it. The degree reading also blurs the temporal link to the hour that has come just before.
Lost in translation
the two readings of εἰς τέλος English must choose between to the end and to the uttermost. Choosing removes the other, and the reader cannot see that there was a choice. Among the versions in our data only the Shinkyōdōyaku (not carried on the page) takes the other side, so the two stand visible together.
this edition — none of the nine carries it (measured)
2
καὶ δείπνου ⸀γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ⸂ἵνα παραδοῖ αὐτὸν Ἰούδας Σίμωνος ⸀Ἰσκαριώτου⸃,
And during supper, the slanderer having already put it into the heart of Judas Iscariot, son of Simon, to hand him over,
Slanderer renders διάβολος (diabolos), a word for one who throws accusations across; this edition does not use “devil”. Whose heart it was put into is read two ways in the manuscripts.
first here Judas Ἰούδας Ioudas
first here Simon Σίμων Simōn
first here Iscariot Ἰσκαριώτης Iskariōtēs
pronoun it = the handing over
pronoun him = Jesus
3
⸀εἰδὼς ὅτι πάντα ⸀ἔδωκεν αὐτῷ ὁ πατὴρ εἰς τὰς χεῖρας, καὶ ὅτι ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς τὸν θεὸν ὑπάγει,
Jesus, knowing that the Father had given all things into his hands, and that he came from God and is going to God,
The washing that follows is set inside knowing that all things were given.
pronoun his = Jesus
pronoun he = Jesus
4
ἐγείρεται ἐκ τοῦ δείπνου καὶ τίθησιν τὰ ἱμάτια καὶ λαβὼν λέντιον διέζωσεν ἑαυτόν·
rises from the supper and lays aside his garments, and taking a towel he girded himself.
Lays aside is the verb used of laying down his life at 10:11, and taken at verse 12 is its pair.
pronoun his = Jesus
pronoun himself = Jesus
5
εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα, καὶ ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν καὶ ἐκμάσσειν τῷ λεντίῳ ᾧ ἦν διεζωσμένος.
Then he pours water into the basin and began to wash the feet of the disciples and to wipe them with the towel with which he was girded.
Basin (νιπτήρ, niptēr) is used once in all four Gospels.
pronoun he = Jesus
pronoun them = the disciples' feet
6
ἔρχεται οὖν πρὸς Σίμωνα Πέτρον. ⸀λέγει ⸀αὐτῷ· Κύριε, σύ μου νίπτεις τοὺς πόδας;
So he comes to Simon Peter. He says to him, “Lord, do you wash my feet?”
Do you wash my feet? — the Greek sets “you” and “my” side by side for the shock.
first here Peter Πέτρος Petros
pronoun He = Peter
pronoun him = Jesus
pronoun my = Peter
pronoun you = Jesus
7
ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ· Ὃ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα.
Jesus answered and said to him, “What I am doing you do not know now, but you will know after these things.”
After these things is left open; verse 12 begins to say what.
pronoun him = Peter
pronoun I = Jesus
pronoun you = Peter
8
λέγει αὐτῷ Πέτρος· Οὐ μὴ νίψῃς ⸂μου τοὺς πόδας⸃ εἰς τὸν αἰῶνα. ἀπεκρίθη ⸂Ἰησοῦς αὐτῷ⸃· Ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετ’ ἐμοῦ.
Peter says to him, “You shall never wash my feet.” Jesus answered him, “Unless I wash you, you have no part with me.”
Part renders μέρος (meros), a share or portion.
pronoun him = Jesus — “Jesus answered him” is Peter
pronoun You = Jesus
pronoun my = Peter
pronoun I = Jesus
pronoun me = Jesus
9
λέγει αὐτῷ Σίμων Πέτρος· Κύριε, μὴ τοὺς πόδας μου μόνον ἀλλὰ καὶ τὰς χεῖρας καὶ τὴν κεφαλήν.
Simon Peter says to him, “Lord, not my feet only but also my hands and my head.”
Peter turns from refusing everything to asking for everything.
pronoun him = Jesus
pronoun my = Peter
10
λέγει αὐτῷ ⸀ὁ Ἰησοῦς· Ὁ λελουμένος ⸂οὐκ ἔχει χρείαν⸃ ⸂εἰ μὴ⸃ τοὺς πόδας νίψασθαι, ἀλλ’ ἔστιν καθαρὸς ὅλος· καὶ ὑμεῖς καθαροί ἐστε, ἀλλ’ οὐχὶ πάντες.
Jesus says to him, “The one who has bathed has no need except to wash the feet, but is wholly clean; and you are clean, but not all.”
Bathed (λούω, louō) and wash (νίπτω, niptō) are two different verbs — the whole body and a part. Whether “except to wash the feet” belongs here is a place the manuscripts differ.
pronoun him = Peter
pronoun you = the disciples
Why this rendering
John.13.10 Observation
Syntactic observation
Two verbs for washing stand in one verse. λελουμένος is the perfect passive participle of λούω, washing the whole body; νίψασθαι is the aorist infinitive of νίπτω, washing a part. λούω occurs once in all of John — here. νίπτω occurs nine times: 9:7, 11, 15 and 13:5, 6, 8, 10, 12, 14 — the verb by which the blind man washed at Siloam is the verb of washing feet here. Two chapters are joined by one word. SBLGNT marks a variant in this verse (⸀ὁ ⸂οὐκ χρείαν⸃ ⸂εἰ μὴ⸃).
Rendering options · 2
he that is washed needeth not save to wash his feet
Basis Renders both verbs as wash.
Rejected The sentence stops working: the washed man needs no washing, and the condition collapses. Nor is it visible why Peter asks at v.9 for hands and head, or why the answer turns the request aside. KJV, the Vulgate, the Synodal and the Japanese use one word.
Adopted Jesus says to him, “The one who has bathed has no need except to wash the feet, but is wholly clean; and you are clean, but not all.”
Basis Renders λούω as bathe and νίπτω as wash. 개역한글 already separates them as 목욕한 자 and 씻을.
Lost in translation
that νίπτω joins chapter 9 At 9:7 the blind man washes at Siloam; in chapter 13 Jesus washes the disciples' feet. It is one verb. English does render both as wash, so the word matches, but no version marks on the page that it is the same verb.
Survives in · 개역한글† / Young's Literal 1898 / New American Standard (1995)† / English Standard Version† / New English Translation† / New International Version (2011)† / Elberfelder 1871 / this edition — 9 of the nine carry it (this language among them)
11
ᾔδει γὰρ τὸν παραδιδόντα αὐτόν· διὰ τοῦτο εἶπεν ⸀ὅτι Οὐχὶ πάντες καθαροί ἐστε.
For he knew the one who was handing him over; that is why he said, “Not all of you are clean.”
The writer names what the words left unsaid.
pronoun he = Jesus
pronoun him = Jesus
pronoun you = the disciples
12
Ὅτε οὖν ἔνιψεν τοὺς πόδας αὐτῶν ⸀καὶ ἔλαβεν τὰ ἱμάτια αὐτοῦ ⸂καὶ ἀνέπεσεν⸃, πάλιν εἶπεν αὐτοῖς· Γινώσκετε τί πεποίηκα ὑμῖν;
So when he had washed their feet and taken his garments and reclined again, he said to them, “Do you know what I have done to you?
Taken his garments answers lays aside in verse 4.
pronoun he = Jesus
pronoun their = the disciples
pronoun his = Jesus
pronoun them = the disciples
pronoun I = Jesus
pronoun you = the disciples
13
ὑμεῖς φωνεῖτέ με Ὁ διδάσκαλος καὶ Ὁ κύριος, καὶ καλῶς λέγετε, εἰμὶ γάρ.
You call me the Teacher and the Lord, and you say well, for so I am.
The Teacher and the Lord both carry the article — titles, not descriptions.
pronoun You = the disciples
pronoun me = Jesus
pronoun you = the disciples
pronoun I = Jesus
14
εἰ οὖν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας ὁ κύριος καὶ ὁ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας·
If then I, the Lord and the Teacher, washed your feet, you also ought to wash one another's feet.
The titles of verse 13 are put back in the reverse order.
pronoun I = Jesus
pronoun your = the disciples
pronoun you = the disciples
15
ὑπόδειγμα γὰρ ἔδωκα ὑμῖν ἵνα καθὼς ἐγὼ ἐποίησα ὑμῖν καὶ ὑμεῖς ποιῆτε.
For I gave you an example, so that as I did to you, you also should do.
Example renders ὑπόδειγμα (hypodeigma), a pattern shown for copying.
pronoun I = Jesus
pronoun you = the disciples
16
ἀμὴν ἀμὴν λέγω ὑμῖν, οὐκ ἔστιν δοῦλος μείζων τοῦ κυρίου αὐτοῦ οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν.
Amen, amen, I say to you, a slave is not greater than his lord, nor one sent greater than the one who sent him.
One sent renders ἀπόστολος (apostolos) — the only place this book uses the word, and it is used as a plain noun.
pronoun I = Jesus
pronoun you = the disciples
pronoun his = the slave
pronoun him = the one sent
17
εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἐὰν ποιῆτε αὐτά.
If you know these things, blessed are you if you do them.
Knowing and doing are kept apart; the blessing hangs on the second.
pronoun you = the disciples
pronoun them = these things
18
οὐ περὶ πάντων ὑμῶν λέγω· ἐγὼ οἶδα ⸀τίνας ἐξελεξάμην· ἀλλ’ ἵνα ἡ γραφὴ πληρωθῇ· Ὁ τρώγων ⸀μου τὸν ἄρτον ἐπῆρεν ἐπ’ ἐμὲ τὴν πτέρναν αὐτοῦ.
I do not speak of all of you; I know whom I chose. But that the Scripture may be fulfilled: ‘The one who chews my bread has lifted up his heel against me.’
Chews renders τρώγω (trōgō), a blunt word for eating, the same as at 6:54. Lifted up his heel is a picture of turning on someone.
pronoun I = Jesus
pronoun you = the disciples
pronoun my = Jesus
pronoun his = the one who chews my bread
pronoun me = Jesus
19
ἀπ’ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα ⸂πιστεύσητε ὅταν γένηται⸃ ὅτι ἐγώ εἰμι.
From now I tell you before it happens, so that when it happens you may believe that I am.
I am stands alone, with nothing after it — as at 8:24 and 8:58.
pronoun I = Jesus
pronoun you = the disciples
pronoun it = what is about to happen
20
ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ λαμβάνων ⸀ἄν τινα πέμψω ἐμὲ λαμβάνει, ὁ δὲ ἐμὲ λαμβάνων λαμβάνει τὸν πέμψαντά με.
Amen, amen, I say to you, the one receiving whomever I send receives me, and the one receiving me receives him who sent me.”
A chain of three — the one sent, the sender, and the one who receives.
pronoun I = Jesus
pronoun you = the disciples
pronoun me = Jesus
pronoun him = the one who sent me
21
Ταῦτα εἰπὼν ⸀ὁ Ἰησοῦς ἐταράχθη τῷ πνεύματι καὶ ἐμαρτύρησεν καὶ εἶπεν· Ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με.
Having said these things, Jesus was troubled in spirit, and bore witness and said, “Amen, amen, I say to you, one of you will hand me over.”
Troubled is the word of 11:33 and 12:27.
pronoun I = Jesus
pronoun you = the disciples
pronoun me = Jesus
Why this rendering
John.13.21 Observation
Syntactic observation
ἐταράχθη is the aorist passive of ταράσσω. With it the verb has appeared in three voices in John — 11:33 active with a reflexive (ἐτάραξεν ἑαυτόν, he troubled himself), 12:27 perfect passive (τετάρακται, he stands troubled), 13:21 aorist passive (ἐταράχθη, he was troubled). All three stand where death is approaching. And at 14:1 and 14:27, when he tells the disciples not to let their heart be troubled, it is a passive imperative — the same verb in a fourth form. SBLGNT marks a variant in this verse (⸀ὁ).
Rendering options · 2
he was troubled in spirit
Basis Renders all three places alike.
Rejected The voice changes three times, and one rendering erases the whole series. In particular, troubling himself at 11:33 and being troubled here run in opposite directions, and one word cannot tell them apart.
Adopted Having said these things, Jesus was troubled in spirit, and bore witness and said,
Basis Keeps one stem so that the difference from “troubled himself” at 11:33 shows in the voice.
Lost in translation
a series in four forms 11:33, 12:27, 13:21, 14:1 and 14:27 are five places of one verb, moving from active-reflexive to perfect passive to aorist passive to passive imperative. The series shows only if the word is one, and English marks these voices poorly. No version displays the whole run.
Survives in · this edition — 9 of the nine carry it (this language among them)
22
⸀ἔβλεπον εἰς ἀλλήλους οἱ μαθηταὶ ἀπορούμενοι περὶ τίνος λέγει.
The disciples were looking at one another, at a loss about whom he spoke.
No one names Judas — the disciples cannot tell which of them it is.
pronoun he = Jesus
23
⸀ἦν ἀνακείμενος εἷς ⸀ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῷ κόλπῳ τοῦ Ἰησοῦ, ὃν ἠγάπα ὁ Ἰησοῦς·
One of his disciples, whom Jesus loved, was reclining on Jesus' bosom.
Bosom (κόλπος, kolpos) is the word of 1:18; this edition keeps one word for both.
pronoun his = Jesus
24
νεύει οὖν τούτῳ Σίμων Πέτρος ⸂πυθέσθαι τίς ἂν εἴη⸃ περὶ οὗ λέγει.
So Simon Peter nods to him to ask who it might be about whom he speaks.
Nods — the question is passed without a word.
pronoun him = the disciple whom Jesus loved
pronoun he = Jesus
25
⸀ἀναπεσὼν ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ Ἰησοῦ λέγει αὐτῷ· Κύριε, τίς ἐστιν;
Leaning back just so on the breast of Jesus, he says to him, “Lord, who is it?”
Breast (στῆθος, stēthos) is not the word of verse 23 — the writer changes it.
pronoun he = the disciple whom Jesus loved
pronoun him = Jesus
26
⸀ἀποκρίνεται ὁ Ἰησοῦς· Ἐκεῖνός ἐστιν ᾧ ἐγὼ ⸀βάψω τὸ ψωμίον ⸂καὶ δώσω αὐτῷ⸃· ⸂βάψας οὖν⸃ τὸ ⸀ψωμίον δίδωσιν Ἰούδᾳ Σίμωνος ⸀Ἰσκαριώτου.
Jesus answers, “It is the one to whom I will dip the morsel and give it to him.” So having dipped the morsel he gives it to Judas Iscariot, son of Simon.
Morsel (ψωμίον, psōmion) names a piece of bread dipped and handed over — a gesture of honour.
pronoun I = Jesus
pronoun it = the morsel
pronoun him = the one to whom I will dip the morsel
pronoun he = Jesus
27
καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ Σατανᾶς. λέγει οὖν αὐτῷ ⸀ὁ Ἰησοῦς· Ὃ ποιεῖς ποίησον τάχιον.
And after the morsel, then Satan entered into him. So Jesus says to him, “What you are doing, do more quickly.”
Satan is named in this book only here. Do more quickly is a comparative — quicker than you are doing it.
first here Satan Σατανᾶς Satanas
pronoun him = Judas — “Jesus says to him” is Judas as well
pronoun you = Judas
28
τοῦτο δὲ οὐδεὶς ἔγνω τῶν ἀνακειμένων πρὸς τί εἶπεν αὐτῷ·
But none of those reclining knew for what purpose he said this to him.
The writer says that no one at the table understood.
pronoun he = Jesus
pronoun this = what he said
pronoun him = Judas
29
τινὲς γὰρ ἐδόκουν, ἐπεὶ τὸ γλωσσόκομον ⸀εἶχεν Ἰούδας, ὅτι λέγει αὐτῷ ⸀ὁ Ἰησοῦς· Ἀγόρασον ὧν χρείαν ἔχομεν εἰς τὴν ἑορτήν, ἢ τοῖς πτωχοῖς ἵνα τι δῷ.
For some were thinking, since Judas had the money box, that Jesus was saying to him, “Buy what we need for the feast,” or that he should give something to the poor.
Two guesses are set down, and both are wrong.
pronoun him = Judas
pronoun we = the disciples
pronoun he = Judas
30
λαβὼν οὖν τὸ ψωμίον ἐκεῖνος ⸂ἐξῆλθεν εὐθύς⸃. ἦν δὲ νύξ.
So having taken the morsel, he went out at once. And it was night.
And it was night — the writer gives the hour, and this book has made night mean more than an hour.
pronoun he = Judas
31
Ὅτε ⸀οὖν ἐξῆλθεν ⸀λέγει Ἰησοῦς· Νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ·
So when he had gone out, Jesus says, “Now the Son of Man has been glorified, and God has been glorified in him.
Glorified stands twice here and three more times in verse 32.
pronoun he = Judas
pronoun him = the Son of Man
Why this rendering
John.13.31 Observation
Syntactic observation
δοξάζω occurs five times across vv.31 and 32 — ἐδοξάσθη three times, then δοξάσει twice. The tense moves from aorist passive to future active. And it comes directly after v.30 ends, “and it was night” — the glory begins once Judas has gone out. GLOSSARY fixed δόξα as glory, and δοξάζω is its verb. What was “the hour has come for the Son of Man to be glorified” at 12:23 becomes “now he has been glorified” here. SBLGNT marks a variant in this verse (⸀οὖν ⸀λέγει).
Rendering options · 2
Adopted the Son of Man has been glorified, and God has been glorified in him
Basis Renders δοξάζω as receiving glory.
the Son of Man has been made radiant
Basis Brings out the radiance in δόξα.
Rejected δόξα was fixed as glory at 5:44 and 12:43, and the verb follows the same stem. Radiance would sever the link to the δόξα received from people at 5:44.
Lost in translation
the movement of tense Three aorist passives are followed by two future actives — what is done and what will be done in one breath. English carries the flip on a single root: has been glorified turns into will glorify, the voice reversing inside the same verb.
Survives in · this edition — 6 of the nine carry it (this language among them)
32
⸂εἰ ὁ θεὸς ἐδοξάσθη ἐν αὐτῷ,⸃ καὶ ὁ θεὸς δοξάσει αὐτὸν ἐν ⸀αὑτῷ, καὶ εὐθὺς δοξάσει αὐτόν.
If God has been glorified in him, God will also glorify him in himself, and will glorify him at once.
At once — the glorifying is not put off.
pronoun him = the Son of Man
pronoun himself = God
33
τεκνία, ἔτι μικρὸν μεθ’ ὑμῶν εἰμι· ζητήσετέ με, καὶ καθὼς εἶπον τοῖς Ἰουδαίοις ὅτι Ὅπου ⸂ἐγὼ ὑπάγω⸃ ὑμεῖς οὐ δύνασθε ἐλθεῖν, καὶ ὑμῖν λέγω ἄρτι.
Little children, yet a little while I am with you. You will seek me, and just as I said to the Jews, ‘Where I am going you cannot come,’ so now I say to you also.
Little children (τεκνία, teknia) is used once in this book. What was said to the Jews at 7:34 is now said to the disciples.
first here Jews Ἰουδαῖος Ioudaios
pronoun I = Jesus
pronoun you = the disciples
pronoun me = Jesus
34
ἐντολὴν καινὴν δίδωμι ὑμῖν ἵνα ἀγαπᾶτε ἀλλήλους, καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.
A new commandment I give you: that you love one another; just as I loved you, that you also love one another.
New renders καινός (kainos), new in kind rather than new in time. What is new is the measure — just as I loved you.
pronoun I = Jesus
pronoun you = the disciples
Why this rendering
John.13.34 Observation
Syntactic observation
καινήν is καινός, not νέος. In John καινός occurs twice — here and at 19:41, the new tomb — and νέος once, at 21:18. The author knew both words and chose καινός here. And ἀγαπάω stands three times in this one verse — ἀγαπᾶτε, ἠγάπησα, ἀγαπᾶτε — imperative, past, imperative, with the middle one the form of ἠγάπησεν at 13:1.
Rendering options · 2
Adopted A new commandment I give you
Basis Uses the settled rendering.
A commandment new in kind I give you
Basis Shows the difference between καινός and νέος.
Rejected Unpacking weights the sentence and puts a lexical discussion ahead of the command itself. The difference is recorded below and the text keeps new. The new tomb of 19:41 is the same word and takes the same rendering.
Lost in translation
the καινός / νέος distinction Greek has two words for newness and John uses both. English new is single, with no way to mark which was chosen. Nor is it visible that 13:34 and 19:41 are the same word.
Survives in · Salkinson-Ginsburg 1885 / this edition — 3 of the nine carry it (this language among them)
35
ἐν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις.
By this all will know that you are my disciples, if you have love among one another.”
The mark of a disciple is set at love, not at knowledge.
pronoun you = the disciples
pronoun my = Jesus
36
Λέγει αὐτῷ Σίμων Πέτρος· Κύριε, ποῦ ὑπάγεις; ⸀ἀπεκρίθη Ἰησοῦς· Ὅπου ὑπάγω οὐ δύνασαί μοι νῦν ἀκολουθῆσαι, ⸂ἀκολουθήσεις δὲ ὕστερον⸃.
Simon Peter says to him, “Lord, where are you going?” Jesus answered, “Where I am going you cannot follow me now, but you will follow later.”
Follow — the word Peter is given back at 21:19 and 21:22.
pronoun him = Jesus
pronoun you = Peter
pronoun I = Jesus
pronoun me = Jesus
37
λέγει αὐτῷ ⸀ὁ Πέτρος· Κύριε, διὰ τί οὐ δύναμαί σοι ⸀ἀκολουθῆσαι ἄρτι; τὴν ψυχήν μου ὑπὲρ σοῦ θήσω.
Peter says to him, “Lord, why can I not follow you now? I will lay down my life for you.”
Peter offers the very thing the shepherd offered at 10:11 — lay down my life.
pronoun him = Jesus
pronoun I = Peter
pronoun you = Jesus
pronoun my = Peter
38
⸀ἀποκρίνεται Ἰησοῦς· Τὴν ψυχήν σου ὑπὲρ ἐμοῦ θήσεις; ἀμὴν ἀμὴν λέγω σοι, οὐ μὴ ἀλέκτωρ φωνήσῃ ἕως οὗ ⸀ἀρνήσῃ με τρίς.
Jesus answers, “Will you lay down your life for me? Amen, amen, I say to you, the cock will not crow until you have denied me three times.”
The cock — this book has one crowing; Mark 14:30 has two.
pronoun you = Peter
pronoun your = Peter
pronoun me = Jesus
pronoun I = Jesus