John 13

tied it around
The word translated “tied around” here is διαζώννυμι (diazōnnymi). This word shares a root with the verb ζώννυμι (zōnnymi), which has the idea of “girding” or “wrapping around.” Thus, ζώννυμι (zōnnymi) usually refers to girding with a belt, and with the περι- (peri-) prefix (περιζώννυμι; perizōnnymi), it usually refers to putting on clothing. Here, Jesus is using a towel rather than a belt or clothing, and John uses a variation of the word with the δια- (dia-) prefix (διαζώννυμι; diazōnnymi). This difference is represented by the translation “tied around” rather than “girded.” Girding oneself with a belt or clothing was something every person would do every day as part of the normal dressing routine. But tying a towel around oneself was specifically the practice of a humble house slave. Thus, even a small detail like this helps to emphasize the astonishing humility Jesus models here as He, the Lord of all creation, stoops to serve His disciples.

washbasin
This word is translated more specifically as “washbasin” (νιπτῆρα; niptēra) rather than simply “basin” to bring out that it contains the same word for “wash” (νίπτειν; niptein) also used in this verse. This was the familiar basin used distinctly for washing, usually only used by a lowly slave to wash the feet of house guests. Jesus’ use of this washbasin made a strong impression on His disciples.

had tied around
Refer to the discussion on verse 4 above.

going to wash
The verb for “wash” here is in the Greek present tense, which usually signifies that a present action is continual or ongoing. This is why some translations render it with something like “do You wash” or “are You washing.” However, in context, Jesus has not yet started washing Peter’s feet, and so it is apparent that Peter is using the present tense with an ingressive sense (i.e., indicating that Jesus is about to start washing). This concept of using the present tense to communicate something that is about to happen in the future is quite familiar in English as well, as one might say “I am going to the store today,” meaning that they will go to the store. The same is happening here, and thus the translation “going to wash” best communicates the sense of Peter’s question, as he is alarmed by the prospect of the Lord of glory washing his feet, though he is an unworthy sinner.

ever
Many translations simply include “never” in their reading without including the intensifying word “ever.” The prohibitive subjunctive verb Peter uses here is enough to communicate “never,” but on top of this, Peter adds the phrase εἰς τὸν αἰῶνα (eis ton aiōna; lit. “unto the age” or “forever”). This is a very strong, emphatic prohibition. Peter is greatly alarmed that his Lord would act like his slave and thus exclaims, “You will never wash my feet—ever!”

anyone
The translation “anyone” represents the indefinite expression ἄν τινα (an tina). Because a translation like “whomever” indicates more of a definite idea (i.e., it is too specific), “anyone” is better in this instance. This statement has a wide reach, which truly includes anyone Jesus might send. Thus, Jesus does not have specific people in mind in this statement, but is making a general statement that anyone He might send is a true representative of His—and thus the way one treats them is representative of how one treats Jesus.

these things
The translation “these things” carries over the plural ταῦτα (tauta) from the Greek. The use of the plural may be intended to capture the sum of Jesus’ discourse throughout verses 7–20, or perhaps more specifically just verses 16–20. The latter is more probable since, as He contemplated the quickly-approaching reality of betrayal leading to His death, “He became troubled in spirit.” The phrase “these things” (ταῦτα; tauta) is also regularly used as a discourse marker in John, acting as a transitionary phrase to shift the narrative to the next scene (e.g., 3:22; 5:1; 6:1; 7:1, etc.).

perplexed
The word ἀπορέω (aporeō) is a stative verb, describing a certain state of mind, namely, the idea of “being at a loss,” “being in doubt,” or “being perplexed.” While any of these translations would be adequate, “perplexed” is preferred because it communicates the idea of the single Greek word with a single word in English. John here is emphasizing that all of the disciples—including Judas—seemed righteous enough outwardly that no one could easily be identified from a purely human standpoint as the betrayer. This also emphasizes Jesus’ divine knowledge, as He truly knows the heart of every man (cf. 2:24–25).

He
The translation “He” represents the demonstrative pronoun Ἐκεῖνός (Ekeinos; lit. “that one”). This pronoun is often brought over into English with “he,” as the biblical authors frequently use it as a personal pronoun. John uses this word often to emphatically point to a certain individual, most often Jesus Himself (e.g., 1:8, 18, 33; 2:21; 3:28, 30; 4:25; 5:11; 7:11; 9:12, 28, 37; 19:21). Here, it is used to specifically indicate without any doubt the one who will betray Jesus. The same pronoun is also used to refer to Judas in verses 27 and 30, as John continues to emphasize precisely the one whom Jesus always knew would betray Him.

piece of bread
The word translated “piece of bread” here is ψωμίον (psōmion), which refers to a small piece or mouthful of something (bread in this context). The word is used only four times in the New Testament, all in this passage (vv. 26, 27, 30), and is translated consistently as “piece of bread” each time. It was common for the host of a dinner to break off a piece of bread and give it to a certain guest as a gesture of honor and love. By doing so to Judas, Jesus shows amazing care for him, even as Judas is about to betray Him (cf. also Matt 26:50, where Jesus calls Judas “friend” even in the midst of Judas’ betrayal of Him).

piece of bread
Refer to the discussion on verse 26 above.

piece of bread
Refer to the discussion on verse 26 above.

And it was night.
Punctuating this verse as a distinct sentence best conveys the drama of this scene as John gives a terse and ominous three-word statement in Greek (ἦν δὲ νύξ; ēn de nyx). Light and darkness are key themes in John’s gospel (e.g., 1:4–5; 3:19–21; 8:12). Thus, by this statement, John dramatically portrays the literal timing and circumstances of Jesus’ betrayal and arrest, and he communicates the overshadowing of evil as Satan, who holds the power of darkness, attempts to overthrow Jesus.

all
Though some translations have “all men” here, the word “men” is not included in the Greek text. It is simply the single Greek word πάντες (pantes; “all” or “everyone”). John here is highlighting the powerful effectiveness of the witness of mutual love among believers. Christians who love one another bear such an obvious similarity with the nature of Jesus Himself, that all onlookers will be forced to conclude that Christians who truly love one another must be Jesus’ disciples.