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.
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 Korean and 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. In our columns only the Japanese takes the other side, so the two stand visible together.
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,
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,
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.
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.
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?”
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.”
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.”
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.”
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.”
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. Korean and English do render both as wash, so the word matches, but no version marks on the page that it is the same verb.
Survives in · 개역한글 / YLT / NASB / ESV / NET / NIV2011 / ELB
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.”
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?
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.
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.
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.
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.
17
εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἐὰν ποιῆτε αὐτά.
If you know these things, blessed are you if you do them.
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.’
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.
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.”
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.”
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 neither Korean nor English marks the voices well. No version displays the whole run.
22
⸀ἔβλεπον εἰς ἀλλήλους οἱ μαθηταὶ ἀπορούμενοι περὶ τίνος λέγει.
The disciples were looking at one another, at a loss about whom he spoke.
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.
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.
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?”
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.
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.”
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.
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.
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.
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.
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. Korean and English can mark the tenses, but the shift from passive to active is hard to show.
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.
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.
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.
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. Korean 새 and English new are single, with no way to mark which was chosen. Nor is it visible that 13:34 and 19:41 are the same word.
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.”
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.”
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.”
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.”