Kejadian 18:4

18:4 Let a little water be brought so that ¹  you may all ²  wash your feet and rest under the tree.

Kejadian 18:1

Three Special Visitors

18:1 The Lord appeared to Abraham ³  by the oaks ⁴  of Mamre while ⁵  he was sitting at the entrance ⁶  to his tent during the hottest time of the day.

1 Samuel 25:41

25:41 She arose, bowed her face toward the ground, and said, “Your female servant, like a lowly servant, will wash ⁷  the feet of the servants of my lord.”

1 Samuel 25:2

David Marries Abigail the Widow of Nabal

25:2 There was a man in Maon whose business was in Carmel. This man was very wealthy; ⁸  he owned three thousand sheep and a thousand goats. At that time he was shearing his sheep in Carmel.

1 Samuel 11:8

11:8 When Saul counted them at Bezek, the Israelites were 300,000 ⁹  strong and the men of Judah numbered 30,000. ¹⁰ 

Lukas 7:44

7:44 Then, ¹¹  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ¹²  but she has wet my feet with her tears and wiped them with her hair.

Yohanes 13:4-5

13:4 he got up from the meal, removed ¹³  his outer clothes, ¹⁴  took a towel and tied it around himself. ¹⁵  13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. ¹⁶ 

Yohanes 13:14-15

13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. 13:15 For I have given you an example ¹⁷  – you should do just as I have done for you.

Yohanes 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹⁸  had come to depart ¹⁹  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ²⁰ 

Titus 1:10

1:10 For there are many ²¹  rebellious people, idle talkers, and deceivers, especially those with Jewish connections, ²² 

[18:4]  ¹ tn The imperative after the jussive indicates purpose here.

[18:4]  ² tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.

[18:1]  ³ tn Heb “him”; the referent (Abraham) has been specified in the translation for clarity.

[18:1]  ⁴ tn Or “terebinths.”

[18:1]  ⁵ tn The disjunctive clause here is circumstantial to the main clause.

[18:1]  ⁶ tn The Hebrew noun translated “entrance” is an adverbial accusative of place.

[25:41]  ⁷ tn Heb “Here is your maidservant, for a lowly servant to wash.”

[25:2]  ⁸ tn Heb “great.”

[11:8]  ⁹ tc The LXX and two Old Latin mss read 600,000 here, rather than the MT’s 300,000.

[11:8]  ¹⁰ tc The LXX, two Old Latin mss, and a Qumran ms read 70,000 here, rather than the MT’s 30,000.

[7:44]  ¹¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ¹² sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[13:4]  ¹³ tn Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:4]  ¹⁴ tn The plural τὰ ἱμάτια (ta Jimatia) is probably a reference to more than one garment (cf. John 19:23-24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.

[13:4]  ¹⁵ tn Grk “taking a towel he girded himself.” Jesus would have wrapped the towel (λέντιον, lention) around his waist (διέζωσεν ἑαυτόν, diezwsen Jeauton) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword (linteum) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet.

[13:5]  ¹⁶ tn Grk “with the towel with which he was girded.”

[13:15]  ¹⁷ sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).

[13:1]  ¹⁸ tn Grk “his hour.”

[13:1]  ¹⁹ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ²⁰ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[1:10]  ²¹ tc ‡ The earliest and best mss lack καί (kai) after πολλοί (polloi; so א A C P 088 81 104 365 614 629 630 al sy co), though the conjunction is found in several significant witnesses, chiefly of the Western and Byzantine texts (D F G I Ψ 33 1739 1881 Ï lat). Although it is possible that some scribes omitted the word, thinking it was superfluous, it is also possible that others added the conjunction for clarification. Judging by the pedigree of the witnesses and the inconclusiveness of the internal evidence, the shorter reading is considered to be most likely original. NA²⁷ puts the conjunction in brackets, indicating some doubts as to its authenticity.

[1:10]  ²² tn Grk “those of the circumcision.” Some translations take this to refer to Jewish converts to Christianity (cf. NAB “Jewish Christians”; TEV “converts from Judaism”; CEV “Jewish followers”) while others are less clear (cf. NLT “those who insist on circumcision for salvation”).