Յովհաննէս / John - 13 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
Our Saviour having finished his public discourses, in which he "endured the contradiction of sinners," now applies himself to a private conversation with his friends, in which he designed the consolation of saints. Henceforward we have an account of what passed between him and his disciples, who were to be entrusted with the affairs of his household, when he was gone into a far country; the necessary instructions and comforts he furnished them with. His hour being at hand, he applies himself to set his house in order. In this chapter I. He washes his disciples' feet, ver. 1-17. II. He foretels who should betray him, ver. 18-30. III. He instructs them in the great doctrine of his own death, and the great duty of brotherly love, ver. 31-35. IV. He foretels Peter's denying him, ver. 36-38.
Adam Clarke: Commentary on the Bible - 1831
Christ washes the feet of his disciples, and gives them instructions concerning humility and charity, vv. 1-17. He tells them that one of themselves will betray him, Joh 13:18-20. The disciples doubting of whom he spoke, Peter desires John to ask him, Joh 13:21-25. Jesus shows that it is Judas Iscariot, Joh 13:26. Satan enters into Judas, and he rises up and leaves the company, Joh 13:27-30. Christ shows his approaching death, and commands his disciples to love one another, Joh 13:31-35. Peter, professing strong attachment to Christ, is informed of his denial, Joh 13:36-38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Joh 13:1, Jesus washes the disciples' feet, and exhorts them to humility and charity; Joh 13:18, He foretells and discovers to John by a token, that Judas should betray him; v. 31, commands them to love one another; v. 36, and forewarns Peter of his denials.
13:113:1: Յառաջագոյն քան զտօնն զատկի, գիտա՛ց Յիսուս՝ թէ հասեալ է ժամ նորա զի փոխեսցի յաշխարհէ՛ աստի առ Հայր. սիրեա՛ց զիւրսն՝ որ յաշխարհի ա՛ստ են. ՚ի սպա՛ռ սիրեաց զնոսա[1882]։[1882] Ոմանք. Քան զտօն զատկին... եթէ հասեալ է։
13. Զատկի տօնից առաջ Յիսուս իմացաւ, որ հասել է իր ժամը, որպէսզի այս աշխարհից Հօր մօտ փոխադրուի. սիրեց իւրայիններին, որ այս աշխարհում են, իսպառ սիրեց նրանց:
13 Զատկի տօնէն առաջ՝ Յիսուս գիտնալով թէ իր ժամանակը հասեր է, որ այս աշխարհէն ելլէ Հօրը քով, սիրելով իրենները, որոնք աշխարհի մէջ էին, մինչեւ վերջն ալ սիրեց զանոնք։
Յառաջագոյն քան զտօնն զատկի գիտաց Յիսուս թէ հասեալ է ժամ նորա զի փոխեսցի յաշխարհէ աստի առ Հայր, սիրեաց զիւրսն որ յաշխարհի աստ են, ի սպառ սիրեաց զնոսա:

13:1: Յառաջագոյն քան զտօնն զատկի, գիտա՛ց Յիսուս՝ թէ հասեալ է ժամ նորա զի փոխեսցի յաշխարհէ՛ աստի առ Հայր. սիրեա՛ց զիւրսն՝ որ յաշխարհի ա՛ստ են. ՚ի սպա՛ռ սիրեաց զնոսա[1882]։
[1882] Ոմանք. Քան զտօն զատկին... եթէ հասեալ է։
13. Զատկի տօնից առաջ Յիսուս իմացաւ, որ հասել է իր ժամը, որպէսզի այս աշխարհից Հօր մօտ փոխադրուի. սիրեց իւրայիններին, որ այս աշխարհում են, իսպառ սիրեց նրանց:
13 Զատկի տօնէն առաջ՝ Յիսուս գիտնալով թէ իր ժամանակը հասեր է, որ այս աշխարհէն ելլէ Հօրը քով, սիրելով իրենները, որոնք աշխարհի մէջ էին, մինչեւ վերջն ալ սիրեց զանոնք։
zohrab-1805▾ eastern-1994▾ western am▾
13:11: Перед праздником Пасхи Иисус, зная, что пришел час Его перейти от мира сего к Отцу, [явил делом, что], возлюбив Своих сущих в мире, до конца возлюбил их.
13:1  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 τῶ κόσμῳ, εἰς τέλος ἠγάπησεν αὐτούς.
13:1. ΠΡΟ (Before) ΔΕ (moreover) ΤΗΣ (of-the-one) ΕΟΡΤΗΣ (of-a-festival) τοῦ (of-the-one) πάσχα (of-a-Pascha) εἰδὼς (having-had-come-to-see,"ὁ (the-one) Ἰησοῦς (an-Iesous,"ὅτι (to-which-a-one) ἦλθεν (it-had-came) αὐτοῦ (of-it,"ἡ (the-one) ὥρα (an-hour,"ἵνα (so) μεταβῇ (it-might-have-had-stepped-with) ἐκ (out) τοῦ (of-the-one) κόσμου (of-a-configuration) τούτου (of-the-one-this) πρὸς (toward) τὸν (to-the-one) πατέρα (to-a-Father,"ἀγαπήσας (having-excessed-off-unto) τοὺς (to-the-ones) ἰδίους ( to-private-belonged ) τοὺς (to-the-ones) ἐν (in) τῷ (unto-the-one) κόσμῳ (unto-a-configuration,"εἰς (into) τέλος (to-a-finish) ἠγάπησεν (it-excessed-off-unto) αὐτούς. (to-them)
13:1. ante diem autem festum paschae sciens Iesus quia venit eius hora ut transeat ex hoc mundo ad Patrem cum dilexisset suos qui erant in mundo in finem dilexit eosBefore the festival day of the pasch, Jesus knowing that his hour was come, that he should pass out of this world to the Father: having loved his own who were in the world, he loved them unto the end.
1. Now before the feast of the passover, Jesus knowing that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.
13:1. Before the feast day of the Passover, Jesus knew that the hour was approaching when he would pass from this world to the Father. And since he had always loved his own who were in the world, he loved them unto the end.
13:1. Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.
Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end:

1: Перед праздником Пасхи Иисус, зная, что пришел час Его перейти от мира сего к Отцу, [явил делом, что], возлюбив Своих сущих в мире, до конца возлюбил их.
13:1  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 τῶ κόσμῳ, εἰς τέλος ἠγάπησεν αὐτούς.
13:1. ante diem autem festum paschae sciens Iesus quia venit eius hora ut transeat ex hoc mundo ad Patrem cum dilexisset suos qui erant in mundo in finem dilexit eos
Before the festival day of the pasch, Jesus knowing that his hour was come, that he should pass out of this world to the Father: having loved his own who were in the world, he loved them unto the end.
13:1. Before the feast day of the Passover, Jesus knew that the hour was approaching when he would pass from this world to the Father. And since he had always loved his own who were in the world, he loved them unto the end.
13:1. Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-31. Продолжение прощальной беседы Христа с учениками: об удалении Христа к Отцу, о вере и любви, молитве, Святом Духе и мире.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
1 Now before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end. 2 And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon's son, to betray him; 3 Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God; 4 He riseth from supper, and laid aside his garments; and took a towel, and girded himself. 5 After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe them with the towel wherewith he was girded. 6 Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet? 7 Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter. 8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me. 9 Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head. 10 Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. 11 For he knew who should betray him; therefore said he, Ye are not all clean. 12 So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you? 13 Ye call me Master and Lord: and ye say well; for so I am. 14 If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet. 15 For I have given you an example, that ye should do as I have done to you. 16 Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him. 17 If ye know these things, happy are ye if ye do them.

It has generally been taken for granted by commentators that Christ's washing his disciples' feet, and the discourse that followed it, were the same night in which he was betrayed, and at the same sitting wherein he ate the passover and instituted the Lord's supper; but whether before the solemnity began, or after it was all over, or between the eating of the passover and the institution of the Lord's supper, they are not agreed. This evangelist, making it his business to gather up those passages which the others had omitted, industriously omits those which the others had recorded, which occasions some difficulty in putting them together. If it was then, we suppose that Judas went out (v. 30) to get his men ready that were to apprehend the Lord Jesus in the garden. But Dr. Lightfoot is clearly of opinion that this was done and said, even all that is recorded to the end of ch. xiv., not at the passover supper, for it is here said (v. 1) to be before the feast of the passover, but at the supper in Bethany, two days before the passover (of which we read Matt. xxvi. 2-6), at which Mary the second time anointed Christ's head with the remainder of her box of ointment. Or, it might be at some other supper the night before the passover, not as that was in the house of Simon the leper, but in his own lodgings, where he had none but his disciples about him, and could be more free with them.

In these verses we have the story of Christ's washing his disciples' feet; it was an action of a singular nature; no miracle, unless we call it a miracle of humility. Mary had just anointed his head; now, lest his acceptance of this should look like taking state, he presently balances it with this act of abasement. But why would Christ do this? If the disciples' feet needed washing, they could wash them themselves; a wise man will not do a thing that looks odd and unusual, but for very good causes and considerations. We are sure that it was not in a humour or a frolic that this was done; no, the transaction was very solemn, and carried on with a great deal of seriousness; and four reasons are here intimated why Christ did this:-- 1. That he might testify his love to his disciples, v. 1, 2. 2. That he might give an instance of his own voluntary humility and condescension, v. 3-5. 3. That he might signify to them spiritual washing, which is referred to in his discourse with Peter, v. 6-11. 4. That he might set them an example, v. 12-17. And the opening of these four reasons will take in the exposition of the whole story.

I. Christ washed his disciples' feet that he might give a proof of that great love wherewith he loved them; loved them to the end, v. 1, 2.

1. It is here laid down as an undoubted truth that our Lord Jesus, having loved his own that were in the world, loved them to the end, v. 1.

(1.) This is true of the disciples that were his immediate followers, in particular the twelve. These were his own in the world, his family, his school, his bosom-friends. Children he had none to call his own, but he adopted them, and took them as his own. He had those that were his own in the other world, but he left them for a time, to look after his own in this world. These he loved, he called them into fellowship with himself, conversed familiarly with them, was always tender of them, and of their comfort and reputation. He allowed them to be very free with him, and bore with their infirmities. He loved them to the end, continued his love to them as long as he lived, and after his resurrection; he never took away his loving kindness. Though there were some persons of quality that espoused his cause, he did not lay aside his old friends, to make room for new ones, but still stuck to his poor fishermen. They were weak and defective in knowledge and grace, dull and forgetful; and yet, though he reproved them often, he never ceased to love them and take care of them.

(2.) It is true of all believers, for these twelve patriarchs were the representatives of all the tribes of God's spiritual Israel. Note, [1.] Our Lord Jesus has a people in the world that are his own,--his own, for they were given him by the Father, he has purchased them, and paid dearly for them, and he has set them apart for himself,--his own, for they have devoted themselves to him as a peculiar people. His own; where his own were spoken of that received him not, it is tous idious--his own persons, as a man's wife and children are his own, to whom he stands in a constant relation. [2.] Christ has a cordial love for his own that are in the world. He did love them with a love of goodwill when he gave himself for their redemption. He does love them with a love of complacency when he admits them into communion with himself. Though they are in this world, a world of darkness and distance, of sin and corruption, yet he loves them. He was now going to his own in heaven, the spirits of just men made perfect there; but he seems most concerned for his own on earth, because they most needed his care: the sickly child is most indulged. [3.] Those whom Christ loves he loves to the end; he is constant in his love to his people; he rests in his love. He loves with an everlasting love (Jer. xxxi. 3), from everlasting in the counsels of it to everlasting in the consequences of it. Nothing can separate a believer from the love of Christ; he loves his own, eis telos--unto perfection, for he will perfect what concerns them, will bring them to that world where love is perfect.

2. Christ manifested his love to them by washing their feet, as that good woman (Luke vii. 38) showed her love to Christ by washing his feet and wiping them. Thus he would show that as his love to them was constant so it was condescending,-- that in prosecution of the designs of it he was willing to humble himself,--and that the glories of his exalted state, which he was now entering upon, should be no obstruction at all to the favour he bore to his chosen; and thus he would confirm the promise he had made to all the saints that he would make them sit down to meat, and would come forth and serve them (Luke xii. 37), would put honour upon them as great and surprising as for a lord to serve his servants. The disciples had just now betrayed the weakness of their love to him, in grudging the ointment that was poured upon his head (Matt. xxvi. 8), yet he presently gives this proof of his love to them. Our infirmities are foils to Christ's kindnesses, and set them off.

3. He chose this time to do it, a little before his last passover, for two reasons:--

(1.) Because now he knew that his hour was come, which he had long expected, when he should depart out of this world to the Father. Observe here, [1.] The change that was to pass over our Lord Jesus; he must depart. This began at his death, but was completed at his ascension. As Christ himself, so all believers, by virtue of their union with him, when they depart out of the world, are absent from the body, go to the Father, are present with the Lord. It is a departure out of the world, this unkind, injurious world, this faithless, treacherous world--this world of labour, toil, and temptation--this vale of tears; and it is a going to the Father, to the vision of the Father of spirits, and the fruition of him as ours. [2.] The time of this change: His hour was come. It is sometimes called his enemies' hour (Luke xxii. 53), the hour of their triumph; sometimes his hour, the hour of his triumph, the hour he had had in his eye all along. The time of his sufferings was fixed to an hour, and the continuance of them but for an hour. [3.] His foresight of it: He knew that his hour was come; he knew from the beginning that it would come, and when, but now he knew that it was come. We know not when our hour will come, and therefore what we have to do in habitual preparation for it ought never to be undone; but, when we know by the harbingers that our hour is come, we must vigorously apply ourselves to an actual preparation, as our Master did, 2 Pet. iii. 14. Now it was in the immediate foresight of his departure that he washed his disciples' feet; that, as his own head was anointed just now against the day of his burial, so their feet might be washed against the day of their consecration by the descent of the Holy Ghost fifty days after, as the priests were washed, Lev. viii. 6. When we see our day approaching, we should do what good we can to those we leave behind.

(2.) Because the devil had now put it into the heart of Judas to betray him, v. 2. These words in a parenthesis may be considered, [1.] As tracing Judas's treason to its origin; it was a sin of such a nature that it evidently bore the devil's image and superscription. What way of access the devil has to men's hearts, and by what methods he darts in his suggestions, and mingles them undiscerned with those thoughts which are the natives of the heart, we cannot tell. But there are some sins in their own nature so exceedingly sinful, and to which there is so little temptation from the world and the flesh, that it is plain Satan lays the egg of them in a heart disposed to be the nest to hatch them in. For Judas to betray such a master, to betray him so cheaply and upon no provocation, was such downright enmity to God as could not be forged but by Satan himself, who thereby thought to ruin the Redeemer's kingdom, but did in fact ruin his own. [2.] As intimating a reason why Christ now washed his disciples' feet. First, Judas being now resolved to betray him, the time of his departure could not be far off; if this matter be determined, it is easy to infer with St. Paul, I am now ready to be offered. Note, The more malicious we perceive our enemies to be against us, the more industrious we should be to prepare for the worst that may come. Secondly, Judas being now got into the snare, and the devil aiming at Peter and the rest of them (Luke xxii. 31), Christ would fortify his own against him. If the wolf has seized one of the flock, it is time for the shepherd to look well to the rest. Antidotes must be stirring, when the infection is begun. Dr. Lightfoot observes that the disciples had learned of Judas to murmur at the anointing of Christ; compare ch. xii. 4, &c. with Matt. xxvi. 8. Now, lest those that had learned that of him should learn worse, he fortifies them by a lesson of humility against his most dangerous assaults. Thirdly, Judas, who was now plotting to betray him, was one of the twelve. Now Christ would hereby show that he did not design to cast them all off for the faults of one. Though one of their college had a devil, and was a traitor, yet they should fare never the worse for that. Christ loves his church though there are hypocrites in it, and had still a kindness for his disciples though there was a Judas among them and he knew it.

II. Christ washed his disciples' feet that he might give an instance of his own wonderful humility, and show how lowly and condescending he was, and let all the world know how low he could stoop in love to his own. This is intimated, v. 3-5. Jesus knowing, and now actually considering, and perhaps discoursing of, his honours as Mediator, and telling his friends that the Father had given all things into his hand, rises from supper, and, to the great surprise of the company, who wondered what he was going to do, washed his disciples' feet.

1. Here is the rightful advancement of the Lord Jesus. Glorious things are here said of Christ as Mediator.

(1.) The Father had given all things into his hands; had given him a propriety in all, and a power over all, as possessor of heaven and earth, in pursuance of the great designs of his undertaking; see Matt. xi. 27. The accommodation and arbitration of all matters in variance between God and man were committed into his hands as the great umpire and referee; and the administration of the kingdom of God among men, in all the branches of it, was committed to him; so that all acts, both of government and judgment, were to pass through his hands; he is heir of all things.

(2.) He came from God. This implies that he was in the beginning with God, and had a being and glory, not only before he was born into this world, but before the world itself was born; and that when he came into the world he came as God's ambassador, with a commission from him. He came from God as the son of God, and the sent of God. The Old-Testament prophets were raised up and employed for God, but Christ came directly from him.

(3.) He went to God, to be glorified with him with the same glory which he had with God from eternity. That which comes from God shall go to God; those that are born from heaven are bound for heaven. As Christ came from God to be an agent for him on earth, so he went to God to be an agent for us in heaven; and it is a comfort to us to think how welcome he was there: he was brought near to the Ancient of days, Dan. vii. 13. And it was said to him, Sit thou at my right hand, Ps. cx. 1.

(4.) He knew all this; was not like a prince in the cradle, that knows nothing of the honour he is born to, or like Moses, who wist not that his face shone; no, he had a full view of all the honours of his exalted state, and yet stooped thus low. But how does this come in here? [1.] As an inducement to him now quickly to leave what lessons and legacies he had to leave to his disciples, because his hour was now come when he must take his leave of them, and be exalted above that familiar converse which he now had with them, v. 1. [2.] It may come in as that which supported him under his sufferings, and carried him cheerfully through this sharp encounter. Judas was now betraying him, and he knew it, and knew what would be the consequence of it; yet, knowing also that he came from God and went to God, he did not draw back, but went on cheerfully. [3.] It seems to come in as a foil to his condescension, to make it the more admirable. The reasons of divine grace are sometimes represented in scripture as strange and surprising (as Isa. lvii. 17, 18; Hos. ii. 13, 14); so here, that is given as an inducement to Christ to stoop which should rather have been a reason for his taking state; for God's thoughts are not as ours. Compare with this those passages which preface the most signal instances of condescending grace with the displays of divine glory, as Ps. lxviii. 4, 5; Isa. lvii. 15; lxvi. 1, 2.

2. Here is the voluntary abasement of our Lord Jesus notwithstanding this. Jesus knowing his own glory as God, and his own authority and power as Mediator, one would think it should follow, He rises from supper, lays aside his ordinary garments, calls for robes, bids them keep their distance, and do him homage; but no, quite the contrary, when he considered this he gave the greatest instance of humility. Note, A well-grounded assurance of heaven and happiness, instead of puffing a man up with pride, will make and keep him very humble. Those that would be found conformable to Christ, and partakers of his Spirit, must study to keep their minds low in the midst of the greatest advancements. Now that which Christ humbled himself to was to wash his disciples' feet.

(1.) The action itself was mean and servile, and that which servants of the lowest rank were employed in. Let thine handmaid (saith Abigail) be a servant to wash the feet of the servants of my lord; let me be in the meanest employment, 1 Sam. xxv. 41. If he had washed their hands or faces, it had been great condescension (Elisha poured water on the hands of Elijah, 2 Kings iii. 11); but for Christ to stoop to such a piece of drudgery as this may well excite our admiration. Thus he would teach us to think nothing below us wherein we may be serviceable to God's glory and the good of our brethren.

(2.) The condescension was so much the greater that he did this for his own disciples, who in themselves were of a low and despicable condition, not curious about their bodies; their feet, it is likely, were seldom washed, and therefore very dirty. In relation to him, they were his scholars, his servants, and such as should have washed his feet, whose dependence was upon him, and their expectations from him. Many of great spirits otherwise will do a mean thing to curry favour with their superiors; they rise by stooping, and climb by cringing; but for Christ to do this to his disciples could be no act of policy nor complaisance, but pure humility.

(3.) He rose from supper to do it. Though we translate it (v. 2) supper being ended, it might be better read, there being a supper made, or he being at supper, for he sat down again (v. 12), and we find him dipping a sop (v. 26), so that he did it in the midst of his meal, and thereby taught us, [1.] Not to reckon it a disturbance, nor any just cause of uneasiness, to be called from our meal to do God or our brother any real service, esteeming the discharge of our duty more than our necessary food, ch. iv. 34. Christ would not leave his preaching to oblige his nearest relations (Mark iii. 33), but would leave his supper to show his love to his disciples. [2.] Not to be over nice about our meat. It would have turned many a squeamish stomach to wash dirty feet at supper-time; but Christ did it, not that we might learn to be rude and slovenly (cleanliness and godliness will do well together), but to teach us not to be curious, not to indulge, but mortify, the delicacy of the appetite, giving good manners their due place, and no more.

(4.) He put himself into the garb of a servant, to do it: he laid aside his loose and upper garments, that he might apply himself to this service the more expeditely. We must address ourselves to duty as those that are resolved not to take state, but to take pains; we must divest ourselves of every thing that would either feed our pride or hang in our way and hinder us in what we have to do, must gird up the loins of our mind, as those that in earnest buckle to business.

(5.) He did it with all the humble ceremony that could be, went through all the parts of the service distinctly, and passed by none of them; he did it as if he had been used thus to serve; did it himself alone, and had none to minister to him in it. He girded himself with the towel, as servants throw a napkin on their arm, or put an apron before them; he poured water into the basin out of the water-pots that stood by (ch. ii. 6), and then washed their feet; and, to complete the service, wiped them. Some think that he did not wash the feet of them all, but only four or five of them, that being thought sufficient to answer the end; but I see nothing to countenance this conjecture, for in other places where he did make a difference it is taken notice of; and his washing the feet of them all, without exception, teaches us a catholic and extensive charity to all Christ's disciples, even the least.

(6.) Nothing appears to the contrary but that he washed the feet of Judas among the rest, for he was present, v. 26. It is the character of a widow indeed that she had washed the saints' feet (1 Tim. v. 10), and there is some comfort in this; but the blessed Jesus here washed the feet of a sinner, the worst of sinners, the worst to him, who was at this time contriving to betray him.

Many interpreters consider Christ's washing his disciples' feet as a representation of his whole undertaking. He knew that he was equal with God, and all things were his; and yet he rose from his table in glory, laid aside his robes of light, girded himself with our nature, took upon him the form of a servant, came not to be ministered to, but to minister, poured out his blood, poured out his soul unto death, and thereby prepared a laver to wash us from our sins, Rev. i. 5.

III. Christ washed his disciples' feet that he might signify to them spiritual washing, and the cleansing of the soul from the pollutions of sin. This is plainly intimated in his discourse with Peter upon it, v. 6-11, in which we may observe,

1. The surprise Peter was in when he saw his Master go about this mean service (v. 6): Then cometh he to Simon Peter, with his towel and basin, and bids him put out his feet to be washed. Chrysostom conjectures that he first washed the feet of Judas, who readily admitted the honour, and was pleased to see his Master so disparage himself. It is most probable that when he went about this service (which is all that is meant by his beginning to wash, v. 5) he took Peter first, and that the rest would not have suffered it, if they had not first heard it explained in what passed between Christ and Peter. Whether Christ came first to Peter or no, when he did come to him, Peter was startled at the proposal: Lord (saith he) dost thou wash my feet? Here is an emphasis to be laid upon the persons, thou and me; and the placing of the words is observable, sy mou--what, thou mine? Tu mihi lavas pedes? Quid est tu? Quid est mihi? Cogitanda sunt potius quam dicenda--Dost thou wash my feet? What is it thou? What to me? These things are rather to be contemplated than uttered.--Aug. in loc. What thou, our Lord and Master, whom we know and believe to be the Son of God, and Saviour and ruler of the world, do this for me, a worthless worm of the earth, a sinful man, O Lord? Shall those hands wash my feet which with a touch have cleansed lepers, given sight to the blind, and raised the dead? So Theophylact, and from him Dr. Taylor. Very willingly would Peter have taken the basin and towel, and washed his Master's feet, and been proud of the honour, Luke xvii. 7, 8. "This had been natural and regular; for my Master to wash my feet is such a solecism as never was; such a paradox as I cannot understand. Is this the manner of men?" Note, Christ's condescensions, especially his condescensions to us, wherein we find ourselves taken notice of by his grace, are justly the matter of our admiration, ch. xiv. 22. Who am I, Lord God? And what is my father's house?

2. The immediate satisfaction Christ gave to this question of surprise. This was at least sufficient to silence his objections (v. 7): What I do, thou knowest not now, but thou shalt know hereafter. Here are two reasons why Peter must submit to what Christ was doing:--

(1.) Because he was at present in the dark concerning it, and ought not to oppose what he did not understand, but acquiesce in the will and wisdom of one who could give a good reason for all he said and did. Christ would teach Peter an implicit obedience: "What I do thou knowest not now, and therefore art no competent judge of it, but must believe it is well done because I do it." Note, Consciousness to ourselves of the darkness we labour under, and our inability to judge of what God does, should make us sparing and modest in our censures of his proceedings; see Heb. xi. 8.

(2.) Because there was something considerable in it, of which he should hereafter know the meaning: "Thou shalt know hereafter what need thou hast of being washed, when thou shalt be guilty of the heinous sin of denying me;" so some. "Thou shalt know, when, in the discharge of the office of an apostle, thou wilt be employed in washing off from those under thy charge the sins and defilements of their earthly affections;" so Dr. Hammond. Note, [1.] Our Lord Jesus does many things the meaning of which even his own disciples do not for the present know, but they shall know afterwards. What he did when he became man for us and what he did when he became a worm and no man for us, what he did when he lived our life and what he did when he laid it down, could not be understood till afterwards, and then it appeared that it behoved him, Heb. ii. 17. Subsequent providences explain preceding ones; and we see afterwards what was the kind tendency of events that seemed most cross; and the way which we thought was about proved the right way. [2.] Christ's washing his disciples' feet had a significancy in it, which they themselves did not understand till afterwards, when Christ explained it to be a specimen of the laver of regeneration, and till the Spirit was poured out upon them from on high. We must let Christ take his own way, both in ordinances and providences, and we shall find in the issue it was the best way.

3. Peter's peremptory refusal, notwithstanding this, to let Christ wash his feet (v. 8): Thou shalt by no means wash my feet; no, never. So it is in the original. It is the language of a fixed resolution. Now, (1.) Here was a show of humility and modesty. Peter herein seemed to have, and no doubt he really had, a great respect for his Master, as he had, Luke v. 8. Thus many are beguiled of their reward in a voluntary humility (Col. ii. 18, 23), such a self-denial as Christ neither appoints nor accepts; for, (2.) Under this show of humility there was a real contradiction to the will of the Lord Jesus: "I will wash thy feet," saith Christ; "But thou never shalt," saith Peter, "it is not a fitting thing;" so making himself wiser than Christ. It is not humility, but infidelity, to put away the offers of the gospel, as if too rich to be made to us or too good news to be true.

4. Christ's insisting upon his offer, and a good reason given to Peter why he should accept it: If I wash thee not, thou hast no part with me. This may be taken, (1.) As a severe caution against disobedience: "If I wash thee not, if thou continue refractory, and wilt not comply with thy Master's will in so small a matter, thou shalt not be owned as one of my disciples, but be justly discarded and cashiered for not observing orders." Thus several of the ancients understand it; if Peter will make himself wiser than his Master, and dispute the commands he ought to obey, he does in effect renounce his allegiance, and say, as they did, What portion have we in David, in the Son of David? And so shall his doom be, he shall have no part in him. Let him use no more manners than will do him good, for to obey is better than sacrifice, 1 Sam. xv. 22. Or, (2.) As a declaration of the necessity of spiritual washing; and so I think it is to be understood: "If I wash not thy soul from the pollution of sin, thou hast no part with me, no interest in me, no communion with me, no benefit by me." Note, All those, and those only, that are spiritually washed by Christ, have a part in Christ. [1.] To have a part in Christ, or with Christ, has all the happiness of a Christian bound up in it, to be partakers of Christ (Heb. iii. 14), to share in those inestimable privileges which result from a union with him and relation to him. It is that good part the having of which is the one thing needful. [2.] It is necessary to our having a part in Christ that he wash us. All those whom Christ owns and saves he justifies and sanctifies, and both are included in his washing them. We cannot partake of his glory if we partake not of his merit and righteousness, and of his Spirit and grace.

5. Peter's more than submission, his earnest request, to be washed by Christ, v. 9. If this be the meaning of it, Lord, wash not my feet only, but also my hands and my head. How soon is Peter's mind changed! When the mistake of his understanding was rectified, the corrupt resolution of his will was soon altered. Let us therefore not be peremptory in any resolve (except in our resolve to follow Christ), because we may soon see cause to retract it, but cautious in taking up a purpose we will be tenacious of. Observe,

(1.) How ready Peter is to recede from what he had said: "Lord, what a fool was I to speak such a hasty word!" Now that the washing of him appeared to be an act of Christ's authority and grace he admits it; but disliked when it seemed only an act of humiliation. Note, [1.] Good men, when they see their error, will not be loth to recant it. [2.] Sooner or later, Christ will bring all to be of his mind.

(2.) How importunate he is for the purifying grace of the Lord Jesus, and the universal influence of it, even upon his hands and head. Note, A divorce from Christ, and an exclusion from having a part in him, is the most formidable evil in the eyes of all that are enlightened, for the fear of which they will be persuaded to any thing. And for fear of this we should be earnest with God in prayer, that he will wash us, will justify and sanctify us. "Lord, that I may not be cut off from thee, make me fit for thee, by the washing of regeneration. Lord, wash not my feet only from the gross pollutions that cleave to them, but also my hands and my head from the spots which they have contracted, and the undiscerned filth which proceeds by perspiration from the body itself." Note, Those who truly desire to be sanctified desire to be sanctified throughout, and to have the whole man, with all its parts and powers, purified, 1 Thess. v. 23.

6. Christ's further explication of this sign, as it represented spiritual washing.

(1.) With reference to his disciples that were faithful to him (v. 10): He that is washed all over in the bath (as was frequently practised in those countries), when he returns to his house, needeth not save to wash his feet, his hands and head having been washed, and he having only dirtied his feet in walking home. Peter had gone from one extreme to the other. At first he would not let Christ wash his feet; and now he overlooks what Christ had done for him in his baptism, and what was signified thereby, and cries out to have his hands and head washed. Now Christ directs him into the meaning; he must have his feet washed, but not his hands and head. [1.] See here what is the comfort and privilege of such as are in a justified state; they are washed by Christ, and are clean every whit, that is, they are graciously accepted of God, as if they were so; and, though they offend, yet they need not, upon their repentance, be again put into a justified state, for then should they often be baptized. The evidence of a justified state may be clouded, and the comfort of it suspended, when yet the charter of it is not vacated or taken away. Though we have occasion to repent daily, God's gifts and callings are without repentance. The heart may be swept and garnished, and yet still remain the devil's palace; but, if it be washed, it belongs to Christ, and he will not lose it. [2.] See what ought to be the daily care of those who through grace are in a justified state, and that is to wash their feet; to cleanse themselves from the guilt they contract daily through infirmity and inadvertence, by the renewed exercise of repentance, with a believing application of the virtue of Christ's blood. We must also wash our feet by constant watchfulness against every thing that is defiling, for we must cleanse our way, and cleanse our feet by taking heed thereto, Ps. cxix. 9. The priests, when they were consecrated, were washed with water; and, though they did not need afterwards to be so washed all over, yet, whenever they went in to minister, they must wash their feet and hands at the laver, on pain of death, Exod. xxx. 19, 20. The provision made for our cleansing should not make us presumptuous, but the more cautious. I have washed my feet, how shall I defile them? From yesterday's pardon, we should fetch an argument against this day's temptation.

(2.) With reflection upon Judas: And you are clean, but not all, v. 10, 11. He pronounces his disciples clean, clean through the word he had spoken to them, ch. xv. 3. He washed them himself, and then said, You are clean; but he excepts Judas: not all; they were all baptized, even Judas, yet not all clean; many have the sign that have not the thing signified. Note, [1.] Even among those who are called disciples of Christ, and profess relation to him, there are some who are not clean, Prov. xxx. 12. [2.] The Lord knows those that are his, and those that are not, 2 Tim. ii. 19. The eye of Christ can separate between the precious and the vile, the clean and the unclean. [3.] When those that have called themselves disciples afterwards prove traitors, their apostasy at last is a certain evidence of their hypocrisy all along. [4.] Christ sees it necessary to let his disciples know that they are not all clean; that we may all be jealous over ourselves (Is it I? Lord, is it I that am among the clean, yet not clean?) and that, when hypocrites are discovered, it may be no surprise nor stumbling to us.

IV. Christ washed his disciples' feet to set before us an example. This explication he gave of what he had done, when he had done it, v. 12-17. Observe,

1. With what solemnity he gave an account of the meaning of what he had done (v. 12): After he had washed their feet, he said, Know you what I have done?

(1.) He adjourned the explication till he had finished the transaction, [1.] To try their submission and implicit obedience. What he did they should not know till afterwards, that they might learn to acquiesce in his will when they could not give a reason for it. [2.] Because it was proper to finish the riddle before he unriddled it. Thus, as to his whole undertaking, when his sufferings were finished, when he had resumed the garments of his exalted state and was ready to sit down again, then he opened the understandings of his disciples, and poured out his Spirit, Luke xxiv. 45, 46.

(2.) Before he explained it, he asked them if they could construe it: Know you what I have done to you? He put this question to them, not only to make them sensible of their ignorance, and the need they had to be instructed (as Zech. iv. 5, 13, Knowest thou not what these be? and I said, No, my Lord), but to raise their desires and expectations of instruction: "I would have you know, and, if you will give attention, I will tell you." Note, It is the will of Christ that sacramental signs should be explained, and that his people should be acquainted with the meaning of them; otherwise, though ever so significant, to those who know not the thing signified they are insignificant. Hence they are directed to ask, What mean you by this service? Exod. xii. 26.

2. Upon what he grounds that which he had to say (v. 13): "You call me Master and Lord, you give me those titles, in speaking of me, in speaking to me, and you say well, for so I am; you are in the relation of scholars to me, and I do the part of a master to you." Note, (1.) Jesus Christ is our Master and Lord; he that is our Redeemer and Saviour is, in order to that, our Lord and Master. He is our Master, didaskalos--our teacher and instructor in all necessary truths and rules, as a prophet revealing to us the will of God. He is our Lord, kyrios--our ruler and owner, that has authority over us and propriety in us. (2.) It becomes the disciples of Christ to call him Master and Lord, not in compliment, but in reality; not by constraint, but with delight. Devout Mr. Herbert, when he mentioned the name of Christ, used to add, my Master; and thus expresses himself concerning it in one of his poems:
How sweetly doth my Master sound, my Master!
As ambergris leaves a rich scent unto the taster,
So do these words a sweet content, an oriental fragrancy, my Master.
(3.) Our calling Christ Master and Lord is an obligation upon us to receive and observe the instruction he gives us. Christ would thus pre-engage their obedience to a command that was displeasing to flesh and blood. If Christ be our Master and Lord, be so by our own consent, and we have often called him so, we are bound in honour and honesty to be observant of him.

3. The lesson which he hereby taught: You also ought to wash one another's feet, v. 14.

(1.) Some have understood this literally, and have thought these words amount to the institution of a standing ordinance in the church; that Christians should, in a solemn religious manner, wash one another's feet, in token of their condescending love to one another. St. Ambrose took it so, and practised it in the church of Milan. St. Austin saith that those Christians who did not do it with their hands, yet (he hoped) did it with their hearts in humility; but he saith, It is much better to do it with the hands also, when there is occasion, as 1 Tim. v. 10. What Christ has done Christians should not disdain to do. Calvin saith that the pope, in the annual observance of this ceremony on Thursday in the passion week, is rather Christ's ape than his follower, for the duty enjoined, in conformity to Christ, was mutual: Wash one another's feet. And Jansenius saith, It is done, Frigidè et dissimiliter--Frigidly, and unlike the primitive model.

(2.) But doubtless it is to be understood figuratively; it is an instructive sign, but not sacramental, as the eucharist. This was a parable to the eye; and three things our Master hereby designed to teach us:-- [1.] A humble condescension. We must learn of our Master to be lowly in heart (Matt. xi. 29), and walk with all lowliness; we must think meanly of ourselves and respectfully of our brethren, and deem nothing below us but sin; we must say of that which seems mean, but has a tendency to the glory of God and our brethren's good, as David (2 Sam. vi. 22), If this be to be vile, I will be yet more vile. Christ had often taught his disciples humility, and they had forgotten the lesson; but now he teaches them in such a way as surely they could never forget. [2.] A condescension to be serviceable. To wash one another's feet is to stoop to the meanest offices of love, for the real good and benefit one of another, as blessed Paul, who, though free from all, made himself servant of all; and the blessed Jesus, who came not to be ministered unto, but to minister. We must not grudge to take care and pains, and to spend time, and to diminish ourselves for the good of those to whom we are not under any particular obligations, even of our inferiors, and such as are not in a capacity of making us any requital. Washing the feet after travelling contributes both to the decency of the person and to his ease, so that to wash one another's feet is to consult both the credit and the comfort one of another, to do what we can both to advance our brethren's reputation and to make their minds easy. See 1 Cor. x. 24; Heb. vi. 10. The duty is mutual; we must both accept help from our brethren and afford help to our brethren. [3.] A serviceableness to the sanctification one of another: You ought to wash one another's feet, from the pollutions of sin. Austin takes it in this sense, and many others. We cannot satisfy for one another's sins, this is peculiar to Christ, but we may help to purify one another from sin. We must in the first place wash ourselves; this charity must begin at home (Matt. vii. 5), but it must not end there; we must sorrow for the failings and follies of our brethren, much more for their gross pollutions (1 Cor. v. 2), must wash our brethren's polluted feet in tears. We must faithfully reprove them, and do what we can to bring them to repentance (Gal. vi. 1), and we must admonish them, to prevent their falling into the mire; this is washing their feet.

4. Here is the ratifying and enforcing of this command from the example of what Christ had now done: If I your Lord and Master have done it to you, you ought to do it to one another. He shows the cogency of this argument in two things:--

(1.) I am your Master, and you are my disciples, and therefore you ought to learn of me (v. 15); for in this, as in other things, I have given you an example, that you should do to others as I have done to you. Observe, [1.] What a good teacher Christ is. He teaches by example as well as doctrine, and for this end came into this world, and dwelt among us, that he might set us a copy of all those graces and duties which his holy religion teaches; and it is a copy without one false stroke. Hereby he made his own laws more intelligible and honourable. Christ is a commander like Gideon, who said to his soldiers, Look on me, and do likewise (Judg. vii. 17); like Abimelech, who said, What you have seen me do, make haste and do as I have done (Judg. ix. 48); and like Cæsar, who called his soldiers, not milites--soldiers, but, commilitones--fellow-soldiers, and whose usual word was, not Ite illue, but Venite huc; not Go, but Come. [2.] What good scholars we must be. We must do as he hath done; for therefore he gave us a copy, that we should write after it, that we might be as he was in this world (1 John iv. 17), and walk as he walked, 1 John ii. 6. Christ's example here in is to be followed by ministers in particular, in whom the graces of humility and holy love should especially appear, and by the exercise thereof they effectually serve the interests of their Master and the ends of their ministry. When Christ sent his apostles abroad as his agents, it was with this charge, that they should not take state upon them, nor carry things with a high hand, but become all things to all men, 1 Cor. ix. 22. What I have done to your dirty feet that do you to the polluted souls of sinners; wash them. Some who suppose this to have been done at the passover supper think it intimates a rule in admitting communicants to the Lord's-supper, to see that they be first washed and cleansed by reformation and a blameless conversation, and then take them in to compass God's altar. But all Christians likewise are here taught to condescend to each other in love, and to do it as Christ did it, unasked, unpaid; we must not be mercenary in the services of love, nor do them with reluctancy.

(2.) I am your Master, and you are my disciples, and therefore you cannot think it below you to do that, how mean soever it may seem, which you have seen me do, for (v. 16) the servant is not greater than his Lord, neither he that is sent, though sent with all the pomp and power of an ambassador, greater than he that sent him. Christ had urged this (Matt. x. 24, 25) as a reason why they should not think it strange if they suffered as he did; here he urges it as a reason why they should not think it much to humble themselves as he did. What he did not think a disparagement to him, they must not think a disparagement to them. Perhaps the disciples were inwardly disgusted at this precept of washing one another's feet, as inconsistent with the dignity they expected shortly to be preferred to. To obviate such thoughts, Christ reminds them of their place as his servants; they were not better men than their Master, and what was consistent with his dignity was much more consistent with theirs. If he was humble and condescending, it ill became them to be proud and assuming. Note, [1.] We must take good heed to ourselves, lest Christ's gracious condescensions to us, and advancements of us, through the corruption of nature occasion us to entertain high thoughts of ourselves or low thoughts of him. We need to be put in mind of this, that we are not greater than our Lord. [2.] Whatever our Master was pleased to condescend to in favour to us, we should much more condescend to in conformity to him. Christ, by humbling himself, has dignified humility, and put an honour upon it, and obliged his followers to think nothing below them but sin. We commonly say to those who disdain to do such or such a thing, As good as you have done it, and been never the worse thought of; and true indeed it is, if our Master has done it. When we see our Master serving, we cannot but see how ill it becomes us to be domineering.
Adam Clarke: Commentary on the Bible - 1831
13:1: Now before the feast of the passover, when Jesus knew, etc. - Or, as some translate, Now Jesus having known, before the feast of the passover, that his hour was come, etc. The supper mentioned in Joh 13:2 is supposed to have been that on the Thursday evening, when the feast of the passover began; and though, in our common translation, this passage seems to place the supper before that feast, yet, according to the amended translation, what is here said is consistent with what we read in the other evangelists. See Mat 26:2; Joh 12:1.
Having loved his own - His disciples.
Which were in the world - Who were to continue longer in its troubles and difficulties.
He loved them unto the end - Continued his fervent affection towards them to his latest breath, and gave them that convincing proof of it which is mentioned Joh 13:5. That the disciples alone are meant here every man must see.
Albert Barnes: Notes on the Bible - 1834
13:1: The feast of the passover - See the notes at Mat 26:2, Mat 26:17.
His hour was come - The hour appointed in the purpose of God for him to die, Joh 12:27.
Having loved his own - Having given to them decisive and constant proofs of his love. This was done by his calling them to follow him; by patiently teaching them; by bearing with their errors and weaknesses; and by making them the heralds of his truth and the heirs of eternal life.
He loved them unto the end - That is, he continued the proofs of his love until he was taken away from them by death. Instances of that love John proceeds immediately to record in his washing their feet and in the institution of the Lord's Supper. We may remark that Jesus is the same yesterday, today, and foRev_er. He does not change; he always loves the same traits of character; nor does he withdraw his love from the soul. If his people walk in darkness and wander from him, the fault is theirs, not his. His is the character of a friend that never leaves or forsakes us; a friend that sticketh closer than a brother. Psa 37:28; "the Lord ... forsaketh not his saints." Isa 49:14-17; Pro 18:24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:1: the feast: Joh 6:4; Mat 26:2-5; Mar 14:1, Mar 14:2; Luk 22:1, Luk 22:2
knew: Joh 7:6, Joh 7:30, Joh 8:20, Joh 11:9, Joh 11:10, Joh 12:23, Joh 17:1, Joh 17:11, Joh 18:4; Mat 26:45; Luk 9:51; Luk 13:32, Luk 13:33, Luk 22:53
depart: Joh 13:3, Joh 14:28, Joh 16:5-7, Joh 16:28, Joh 17:5, Joh 17:11, Joh 17:13
having: Joh 13:34, Joh 15:9, Joh 15:10, Joh 15:13, Joh 15:14, Joh 17:9, Joh 17:10, Joh 17:14, Joh 17:16, Joh 17:26; Jer 31:3; Rom 8:37; Eph 5:25, Eph 5:26; Jo1 4:19; Rev 1:5
unto: Mat 28:20; Co1 1:8; Heb 3:6, Heb 3:14, Heb 6:11; Pe1 1:13
Geneva 1599
13:1 Now (1) before the feast of the passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his (a) own which were in the world, he loved them unto the end.
(1) Christ is as sure of the victory as he is of the combat which was at hand, and by using the sign of washing the feet, gives by this an example in part of singular modesty, and his great love toward his apostles in this notable act, being likely to depart very shortly from them: and he partly witnesses unto them that it is he alone who washes away the filth of his people, and sanctifies them little by little in their time and season.
(a) Those of his household, that is, his saints.
John Gill
13:1 Now before the feast of the passover,.... This feast was instituted as a memorial of the deliverance of the children of Israel out of Egypt, and was an eminent type of Christ; and this passover was what Christ had greatly desired, it being his last, and when he was to express his great love to his people, mentioned here, by dying for them. It was two days before this feast, so the Persic version reads this text, at Bethany, in the house of Simon the leper, that the things recorded in this chapter were transacted; see Mt 26:2;
when Jesus knew that his hour was come that he should depart out of this world to the Father. The death of Christ is here signified by a departing out of this world, a way of speaking frequently used by the Jews as expressive of death; See Gill on Phil 1:23. Much such a phrase is made use of concerning Moses, of whom it is said (p), that the fourth song that was sung in the world, was sung by him
"when "his time was come", , "to depart out of the world";''
an easy and familiar form of speech to express death by, as if it was only a removing front one place to another. The place from whence Christ was about to remove is called "this world": this present world, into which he was come to save sinners, and in which he then was, and where he had already met with very ill usage, and barbarous treatment, and was to meet with more: where he was going is said to be "to the Father", in whose bosom he lay, by whom he was sent, from whom he came; to his God and Father, and the God and Father of all his people, to take his place in their nature at his right hand. A time or hour was fixed for this; for as there was a set time, called "the fulness of time", agreed upon for his coming into the world, so there was for his going out of it: and now this "his hour was come"; the time was now up, or at least very near at hand; and he "knew" it, being God omniscient, which gave him no uneasiness: nor did it in the least alienate his affections from his people: for
having loved his own which were in the world, he loved them to the end. The objects of his love are described by his property in them, "his own"; by whom are meant, not all mankind, who are his by creation; nor the Jews, who were his nation and countrymen according to the flesh; nor the twelve apostles only, whom he had chosen; but all the elect of God, who are his own, by his choice of them, by the Father's gift of them to him, by the purchase he made of them with his blood, and by his effectual call of them by his grace: these are also described by their condition and situation, "which were in the world"; which is not said to distinguish them from the saints that were in heaven, or to express their former state of unregeneracy, but their present situation in this vain and evil world, which is no objection to Christ's love to them; for though whilst in this world they carry about with them a body of sin and death, are liable to many snares and temptations, and are involved in the troubles, and exposed to the hatred of the world, yet are, and always will be, the objects of the love and care of Christ. The acts of his love to them are expressed both in time past, and to come: "having loved" them; so he did from everlasting, with a love of complacency and delight, which he showed as early by espousing their persons to himself, by undertaking their cause, by taking the charge of their persons, and the care of both their grace and glory, and in time by assuming their nature; and having done all this, "he loved them to the end": and which he showed by dying for them; and continues to show by interceding for them in heaven, by supplying them with all grace, and by preserving them from a final and total falling away; and he will at last introduce them into his kingdom and glory, when they shall be for ever with him; and so that love to them continues not only to the end of his own life, nor barely to the end of theirs, but to the end of the world, and for ever; and so , signifies, and is rendered "continually", Lk 18:5, and in the Septuagint on Ps 9:6 answers to which signifies "for ever"; and is so translated here by the Ethiopic version.
(p) Targum in Cant. i. 1, 7. Vid. Bereshit Rabba, sect. 96. fol. 84. 1. & Debarim Rabba, sect. 11. fol. 245. 2.
John Wesley
13:1 Before the feast - Namely, on Wednesday, in the paschal week. Having loved his own - His apostles, he loved them to the end - Of his life.
Robert Jamieson, A. R. Fausset and David Brown
13:1 AT THE LAST SUPPER JESUS WASHES THE DISCIPLES' FEET--THE DISCOURSE ARISING THEREUPON. (John 13:1-20)
when Jesus knew that his hour was come that he should depart out of this world unto the Father--On these beautiful euphemisms, see on Lk 9:31; Lk 9:51.
having loved his own which were in the world, he loved them unto the end--The meaning is, that on the very edge of His last sufferings, when it might have been supposed that He would be absorbed in His own awful prospects, He was so far from forgetting "His own," who were to be left struggling "in the world" after He had "departed out of it to the Father" (Jn 17:11), that in His care for them He seemed scarce to think of Himself save in connection with them: "Herein is love," not only "enduring to the end," but most affectingly manifested when, judging by a human standard, least to be expected.
13:213:2: Եւ ՚ի լինե՛լ ընթրեա՛ցն, Սատանայի՛ իսկ արկեալ էր ՚ի սիրտ՝ զի մատնեսցէ զնա Յուդա Սիմովնի Իսկարիովտացւոյ[1883]։ [1883] Ոմանք. Սիմովնի Սկարիովտացի։
2. Եւ ընթրիքի ժամանակ, երբ սատանան արդէն իսկ Սիմոնի որդի Իսկարիովտացի Յուդայի սրտի մէջ դրել էր, որ մատնի նրան,
2 Երբ ընթրիքը կ’ըլլար, Սատանան արդէն Իսկարիովտացի Սիմոնեան Յուդային սրտին մէջ դրեր էր, որ զանիկա մատնէ,
Եւ ի լինել ընթրեացն (Սատանայի իսկ արկեալ էր ի սիրտ, զի մատնեսցէ զնա, Յուդա Սիմովնի Իսկարիովտացւոյ:

13:2: Եւ ՚ի լինե՛լ ընթրեա՛ցն, Սատանայի՛ իսկ արկեալ էր ՚ի սիրտ՝ զի մատնեսցէ զնա Յուդա Սիմովնի Իսկարիովտացւոյ[1883]։
[1883] Ոմանք. Սիմովնի Սկարիովտացի։
2. Եւ ընթրիքի ժամանակ, երբ սատանան արդէն իսկ Սիմոնի որդի Իսկարիովտացի Յուդայի սրտի մէջ դրել էր, որ մատնի նրան,
2 Երբ ընթրիքը կ’ըլլար, Սատանան արդէն Իսկարիովտացի Սիմոնեան Յուդային սրտին մէջ դրեր էր, որ զանիկա մատնէ,
zohrab-1805▾ eastern-1994▾ western am▾
13:22: И во время вечери, когда диавол уже вложил в сердце Иуде Симонову Искариоту предать Его,
13:2  καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν ἰούδας σίμωνος ἰσκαριώτου,
13:2. Καὶ (And) δείπνου (of-mealed) γινομένου , ( of-becoming ,"τοῦ (of-the-one) διαβόλου (of-casted-through) ἤδη (which-then) βεβληκότος (of-having-had-come-to-cast) εἰς (into) τὴν (to-the-one) καρδίαν (to-a-heart) ἵνα (so) παραδοῖ (it-may-have-given-beside) αὐτὸν (to-it,"Ἰούδας (an-Ioudas) Σίμωνος (of-a-Simon) Ἰσκαριώτης, (an-Iskariotan,"
13:2. et cena facta cum diabolus iam misisset in corde ut traderet eum Iudas Simonis ScariotisAnd when supper was done (the devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him),
2. And during supper, the devil having already put into the heart of Judas Iscariot, Simon’s , to betray him,
13:2. And when the meal had taken place, when the devil had now put it into the heart of Judas Iscariot, the son of Simon, to betray him,
13:2. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s [son], to betray him;
And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon' s [son], to betray him:

2: И во время вечери, когда диавол уже вложил в сердце Иуде Симонову Искариоту предать Его,
13:2  καὶ δείπνου γινομένου, τοῦ διαβόλου ἤδη βεβληκότος εἰς τὴν καρδίαν ἵνα παραδοῖ αὐτὸν ἰούδας σίμωνος ἰσκαριώτου,
13:2. et cena facta cum diabolus iam misisset in corde ut traderet eum Iudas Simonis Scariotis
And when supper was done (the devil having now put into the heart of Judas Iscariot, the son of Simon, to betray him),
13:2. And when the meal had taken place, when the devil had now put it into the heart of Judas Iscariot, the son of Simon, to betray him,
13:2. And supper being ended, the devil having now put into the heart of Judas Iscariot, Simon’s [son], to betray him;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2: И во время вечери. Евангелист не определяет, когда, в какой день происходила эта вечеря. Но принимая во внимание то обстоятельство, что на этой вечери происходит открытие предателя, которое, по синоптикам, совершилось именно на последней пасхальной вечери, когда была установлена Евхаристия, мы имеем право заключать, что и Иоанн здесь говорит о последней пасхальной вечери Христа. К этому нужно прибавить, что и там, и здесь дается от Христа ученикам наставление относительно смирения. Но почему Иоанн ничего не сообщает о вкушении Христом с учениками пасхи и об установлении таинства евхаристии? Вероятно, потому, что он находил вполне достаточным повествование об этом синоптических Евангелий. (О дне тайной вечери по Евангелию Иоанна - см. прим. к Ин. 18:28).

Диавол вложил.. . См. прим. к Ев. Лк. 22:3.
Adam Clarke: Commentary on the Bible - 1831
13:2: And supper being ended - Rather, δειπνου γενομενου, while supper was preparing. To support this new translation of the words, it may be remarked that, from Joh 13:26, Joh 13:30, it appears that the supper was not then ended: nay, it is probable that it was not then begun; because the washing of feet (Joh 13:5) was usually practised by the Jews before they entered upon their meals, as may be gathered from Luk 7:44, and from the reason of the custom. I think that John wrote, not γενομενου, but γινομενου, as in BL. Cant. and Origen, which latter reading is approved by several eminent critics, and should be translated as above. By the supper I suppose to be meant, not only the eating of it, but the preparing and dressing of it, and doing all things necessary previously to the eating of it. The devil had, before this time of the supper, put it into Judas's heart to betray his Master. See Mat 26:14, etc.; Mar 14:10, Mar 14:11; and Luk 22:3, etc. See also Bishop Pearce, from whose judicious commentary the preceding notes are principally taken.
Calmet observes that John, designing only to supply what was omitted by the other evangelists, passes over all the transactions of the Tuesday, Wednesday, and Thursday, before the passion, and at once goes from Monday evening to Thursday evening. It is remarkable that St. John says nothing about the institution of the holy sacrament, which Matthew, Mat 26:26, etc., Mark, Mar 14:22, etc., and Luke, Luk 22:19, etc., describe so particularly. No other reason can be assigned for this than that he found it completely done by the others, and that he only designed to supply their defects.
The devil having now put it into the heart - Judas formed his plot six days before this, on occasion of what happened at the house of Simon the leper: see Mat 26:14. Calmet.
Albert Barnes: Notes on the Bible - 1834
13:2: Supper being ended - This translation expresses too much. The original means while they were at supper; and that this is the meaning is clear from the fact that we find them still eating after this. The Arabic and Persic translations give it this meaning. The Latin Vulgate renders it like the English.
The devil - The leader or prince of evil spirits.
Having now put it into the heart - Literally, having cast it into the heart. Compare Eph 6:16; "The fiery darts of the wicked." See Act 5:3; Luk 22:3. The meaning of this passage is that Satan inclined the mind of Judas to do this, or he tempted him to betray his Master. We know not precisely how this was done, but we know that it was by means of his avarice. Satan could tempt no one unless there was some inclination of the mind, some natural or depraved propensity that he could make use of. He presents objects in alluring forms fitted to that propensity, and under the influence of a strong or a corrupt inclination the soul yields to sin. In the case of Judas it was the love of money; and it was necessary to present to him only the possibility of obtaining money, and it found him ready for any crime.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:2: supper: Joh 13:4, Joh 13:26
the devil: Joh 13:27, Joh 6:70; Luk 22:3, Luk 22:31; Act 5:3; Eph 2:3
put: Ezr 7:27; Neh 2:12; Co2 8:16; Jam 1:13-17; Rev 17:17
John Gill
13:2 And supper being ended,.... Or rather "supper being", or it "being supper time", for it was not ended; not the paschal supper, nor the Lord's supper, but the supper in Simon's house at Bethany, two days before the passover. There is no mention made in this whole chapter of the passover supper, or of any of its rites: the washing of the disciples' feet was a peculiar action of our Lord's, and had no manner of regard to any usage among the Jews at such a time; nor was it ever usual with them, at the passover, to wash the feet of those that ate of it; there is not the least trace of any such custom in any of their writings: besides, it is said in so many words, in Jn 13:1, that this was "before the feast of the passover"; and by comparing it with Mt 26:2, it appears to be two days before it; and so much time seems necessary to be allowed, for Judas to do what he did after this supper, in which he was first instigated to it: and that the feast of the passover was yet to come, when this supper was ended, and Judas had taken the sop, and was bid to do quickly what he did, is manifest from the sense the disciples put upon those words of Christ, who thought he ordered him to get the necessaries for the feast, Jn 13:29, which can be understood of no other than the feast of the passover, which was at hand, and for which many things were to be got ready; to which may be added, that Satan's entering into Judas, and putting it into his heart to betray his master, and his covenanting with the high priests to do it for such a sum, were before the passover supper, as is clear from Lk 22:1. Nor is it reasonable to suppose that Judas could meet that night, after the supper, with the chief priests, captains, and all the council, the great sanhedrim, who could not be together; since by the law of the passover, every head of a family was to be with his respective family: and if this could be supposed, yet there seems to be some time between this agreement, and the execution of it, in which he sought for a proper opportunity, Mt 26:16. Nor can it be thought there was time enough to do all he did, as to covenant with the chief priests, form his scheme for apprehending Christ, and get such a number of men together for that purpose, between the supper, and the time of night in which Christ was betrayed. Besides, certain it is, that Christ and his disciples arose from the place where he ate his supper, and went from thence elsewhere, Jn 14:31, which cannot be understood very well of any other departure than his going from Bethany to Jerusalem, and not of his going from Jerusalem to the garden, which is afterwards spoken of as a distinct thing, Jn 18:1. And to say no more, there is not in this chapter the least hint of the institution of the Lord's supper, which all the other evangelists make mention of, when they relate the last passover of our Lord. The reader may be more fully satisfied of the truth of this by consulting Dr. Lightfoot on Mt 26:6.
The devil having now put it into the heart of Judas Iscariot, Simon's son, to betray him; the person Satan influenced and acted upon, for his purpose, was Judas iscariot, Simon's son: whether this was Simon the Pharisee, or Simon the leper, in whose house Christ and his disciples were, or who he was, is not certain: was there any reason to think it might be Simon the tanner that was the father of Judas, or that either he or his father were tanners, I would venture to add one conjecture more to what has been made on Mt 10:4, concerning Judas's surname, Iscariot, as that it may come from "Iscortia", which signifies a tanner's coat: for so it is said in the (q) Talmud,
"what is "Iscortia?" says Rabba bar Chanah, it is , "a tanner's coat":''
a sort of a leathern garment, as the gloss says, which tanners put over their clothes. However, this man was an apostle of Christ's whom Satan tempted to betray him; so that we see that the highest office, and greatest gifts, cannot secure men from the temptations of Satan: the manner in which he tempted him was, he "put", or "cast it into his heart"; it was a dart, and a fiery one, he threw into him, into his very heart; which shows the access Satan has into, and the influence he has upon the minds of men: his end in this temptation was to work upon him "to betray" Christ, his Lord and master, who had chosen him to be an apostle of his, and had invested him with this high office, into the hands of his enemies, in order to be put to death. This was an affair determined by God, known by Christ, and which he foretold to his disciples; yet all this did not in the least excuse the malice of Satan, and the wickedness of Judas: it was an action devilish indeed, and which, one would think, could never have entered into his heart, had not the devil put it there; and this was at supper time, whilst they were at table together, that this thought was darted into his mind; which is mentioned to show, that no place and company can preserve persons from the evil suggestions of the devil, and to aggravate the sin of Judas, who when, and while he was eating bread with Christ, first thought of, and determined to lift up his heel against him: moreover, it was when the ointment was poured on the head of Christ, and whilst Judas was fretting at it, that Satan took the opportunity of his choler and wrath, to stir him up to so vile an action. This account is prefaced to Christ's washing the feet of his disciples, to show the great composure of mind Christ was in, though he knew what was doing; and his wonderful condescension in washing the feet of so vile a creature, into whose heart Satan had already put it to betray him; and also his care of, and love to the rest of the disciples, when Satan had got possession of one of them.
(q) T. Bab. Nedarim, fol. 55. 2. Vid. Maimon. & Bartenora in Misn. Celim. c. 16. sect. 4. & Oholot, c. 8. sect. 1.
John Wesley
13:2 Having now - Probably now first.
Robert Jamieson, A. R. Fausset and David Brown
13:2 supper being ended--rather, "being prepared," "being served," or, "going on"; for that it was not "ended" is plain from Jn 13:26.
the devil having now--or, "already."
put into the heart of Judas . . . to betray him--referring to the agreement he had already made with the chief priests (Lk 22:3-6).
13:313:3: Գիտա՛ց Յիսուս՝ զի զամենայն ինչ ետ Հայր ՚ի ձեռս նորա եւ թէ յԱստուծո՛յ ել՝ եւ առ Աստուած երթայ[1884], [1884] Ոմանք. Նորա. եթէ յԱստուծոյ ել։
3. Յիսուս իմացաւ, որ Հայրը ամէն բան իր ձեռքն էր յանձնել, եւ որ ինքը Աստծուց էր ելել եւ Աստծու մօտ էր գնում:
3 Յիսուս գիտնալով թէ Հայրը ամէն բան իր ձեռքը տուաւ եւ թէ ինք Աստուծմէ ելաւ ու Աստուծոյ քով պիտի երթայ,
գիտաց Յիսուս զի զամենայն ինչ ետ Հայր ի ձեռս նորա, եւ թէ յԱստուծոյ ել եւ առ Աստուած երթայ:

13:3: Գիտա՛ց Յիսուս՝ զի զամենայն ինչ ետ Հայր ՚ի ձեռս նորա եւ թէ յԱստուծո՛յ ել՝ եւ առ Աստուած երթայ[1884],
[1884] Ոմանք. Նորա. եթէ յԱստուծոյ ել։
3. Յիսուս իմացաւ, որ Հայրը ամէն բան իր ձեռքն էր յանձնել, եւ որ ինքը Աստծուց էր ելել եւ Աստծու մօտ էր գնում:
3 Յիսուս գիտնալով թէ Հայրը ամէն բան իր ձեռքը տուաւ եւ թէ ինք Աստուծմէ ելաւ ու Աստուծոյ քով պիտի երթայ,
zohrab-1805▾ eastern-1994▾ western am▾
13:33: Иисус, зная, что Отец все отдал в руки Его, и что Он от Бога исшел и к Богу отходит,
13:3  εἰδὼς ὅτι πάντα ἔδωκεν αὐτῶ ὁ πατὴρ εἰς τὰς χεῖρας καὶ ὅτι ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς τὸν θεὸν ὑπάγει,
13:3. εἰδὼς (having-had-come-to-see) ὅτι (to-which-a-one) πάντα ( to-all ) ἔδωκεν (it-gave) αὐτῷ (unto-it,"ὁ (the-one) πατὴρ (a-Father,"εἰς (into) τὰς (to-the-ones) χεῖρας, (to-hands,"καὶ (and) ὅτι (to-which-a-one) ἀπὸ (off) θεοῦ (of-a-Deity) ἐξῆλθεν (it-had-came-out) καὶ (and) πρὸς (toward) τὸν (to-the-one) θεὸν (to-a-Deity) ὑπάγει, (it-leadeth-under,"
13:3. sciens quia omnia dedit ei Pater in manus et quia a Deo exivit et ad Deum vaditKnowing that the Father had given him all things into his hands and that he came from God and goeth to God,
3. , knowing that the Father had given all things into his hands, and that he came forth from God, and goeth unto God,
13:3. knowing that the Father had given all things into his hands and that he came from God and was going to God,
13:3. Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;
Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God:

3: Иисус, зная, что Отец все отдал в руки Его, и что Он от Бога исшел и к Богу отходит,
13:3  εἰδὼς ὅτι πάντα ἔδωκεν αὐτῶ ὁ πατὴρ εἰς τὰς χεῖρας καὶ ὅτι ἀπὸ θεοῦ ἐξῆλθεν καὶ πρὸς τὸν θεὸν ὑπάγει,
13:3. sciens quia omnia dedit ei Pater in manus et quia a Deo exivit et ad Deum vadit
Knowing that the Father had given him all things into his hands and that he came from God and goeth to God,
13:3. knowing that the Father had given all things into his hands and that he came from God and was going to God,
13:3. Jesus knowing that the Father had given all things into his hands, and that he was come from God, and went to God;
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3: Иисус, зная, что.. . Эти слова обыкновенно толкуются как уступительное предложение: "хотя Иисус знал... однако" и т. д. Но такое толкование едва ли правильно. Согласнее с контекстом речи видеть здесь обстоятельство причины и передать мысль всего стиха так: "Иисус, так как Ему было известно, что Отец всё - и, следовательно, прежде всего этих двенадцать апостолов, которые должны стать свидетелями о Христе - отдал в руки Его и, следовательно, Он обязан приготовить их к исполнению назначенной им от Бога задачи, а, с другой стороны, зная, что Ему через несколько часов предстоит возвратиться к Отцу Своему, от Которого Он пришел и что, следов., Ему остается немного времени для научения учеников самой главной добродетели - смирению и любви друг к другу, которые им так необходимы будут в деле их будущего служения, - встал с вечери..., т. е. преподал им последний урок смирения и любви.
Adam Clarke: Commentary on the Bible - 1831
13:3: Knowing that the Father had given, etc. - Our Lord, seeing himself almost at the end of his race, and being about to leave his apostles, thought it necessary to leave them a lesson of humility exemplified by himself, to deliver them from the bad influence of those false ideas which they formed concerning the nature of his kingdom. On all occasions previously to this, the disciples had shown too much attachment to worldly honors and dignities: if this ambition had not been removed, the consequences of it would have been dreadful in the establishment of the religion of Christ; as after his death, it would have divided and infallibly dispersed them. It was necessary therefore to restrain this dangerous passion, and to confirm by a remarkable example what he had so often told them, - that true greatness consisted in the depth of humility, and that those who were the willing servants of all should be the highest in the account of God.
Albert Barnes: Notes on the Bible - 1834
13:3: Jesus knowing ... - With the full understanding of his dignity and elevation of character, he yet condescended to wash their feet. The evangelist introduces his washing their feet by saying that he was fully conscious of his elevation above them, as being intrusted with all things, and this made his humiliation the more striking and remarkable. Had he been a mere human teacher or a prophet, it would have been remarkable; but when we remember the dignity of his nature, it shows how low he would stoop to teach and save his people.
Had given all things ... - See the notes at Mat 28:18.
Was come from God - See the notes at Joh 8:42.
Went to God - Was about to return to heaven. See Joh 6:61-62.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:3: knowing: Joh 3:35, Joh 5:22-27, Joh 17:2; Mat 11:27, Mat 28:18; Luk 10:22; Act 2:36; Co1 15:27; Eph 1:21, Eph 1:22; Phi 2:9-11; Heb 1:2, Heb 2:8, Heb 2:9
and that: Joh 13:1, Joh 1:18, Joh 3:13, Joh 7:29, Joh 7:33, Joh 8:42, Joh 16:27, Joh 16:28, Joh 17:5-8, Joh 17:11-13
Geneva 1599
13:3 Jesus knowing that the Father had given all things into his (b) hands, and that he was come from God, and went to God;
(b) Into his power.
John Gill
13:3 Jesus knowing that the Father,.... These words express the sense Christ had of his own greatness and dignity as Mediator:
had given all things into his hands; all the persons of the elect, all blessings both of grace and glory for them, and power and authority over all other persons and things, to make them subservient to his purposes:
and that he was come from God; had his mission and commission, as man, from God; did not come of himself, but he sent him:
and went to God; or was going to him in a very little time, to sit at his right hand, to have a name above every name, and to have angels, authorities, and powers subject to him; which, as it shows his high esteem with his Father, and his exalted character as Mediator, so it greatly illustrates his wonderful humility, that in the view, and under a sense and consideration of all this, he should condescend to wash the feet of his disciples; of which an account is given in the following verses.
John Wesley
13:3 Jesus knowing - Though conscious of his own greatness, thus humbled himself.
Robert Jamieson, A. R. Fausset and David Brown
13:3 Jesus knowing that the Father had given all things into his hands, &c.--This verse is very sublime, and as a preface to what follows, were we not familiar with it, would fill us with inexpressible surprise. An unclouded perception of His relation to the Father, the commission He held from Him, and His approaching return to Him, possessed His soul.
13:413:4: յառնէ՛ յընթրեաց անտի, եւ դնէ զհանդերձսն, եւ առեալ ղենջեա՛կ մի՝ սփածա՛ւ[1885]։ [1885] Ոմանք. Զհանդերձն. եւ առեալ ղենճակ մի սփածեաւ։
4. Նա վեր կացաւ ընթրիքի սեղանից, մի կողմ դրեց զգեստները եւ մի սրբիչ վերցնելով՝ մէջքին կապեց:
4 Ընթրիքէն ելաւ եւ հանդերձները մէկդի դրաւ ու ղենջակ մը առնելով մէջքը փաթթեց։
յառնէ յընթրեաց անտի եւ դնէ զհանդերձսն, եւ առեալ ղենջակ մի սփածաւ:

13:4: յառնէ՛ յընթրեաց անտի, եւ դնէ զհանդերձսն, եւ առեալ ղենջեա՛կ մի՝ սփածա՛ւ[1885]։
[1885] Ոմանք. Զհանդերձն. եւ առեալ ղենճակ մի սփածեաւ։
4. Նա վեր կացաւ ընթրիքի սեղանից, մի կողմ դրեց զգեստները եւ մի սրբիչ վերցնելով՝ մէջքին կապեց:
4 Ընթրիքէն ելաւ եւ հանդերձները մէկդի դրաւ ու ղենջակ մը առնելով մէջքը փաթթեց։
zohrab-1805▾ eastern-1994▾ western am▾
13:44: встал с вечери, снял [с Себя верхнюю] одежду и, взяв полотенце, препоясался.
13:4  ἐγείρεται ἐκ τοῦ δείπνου καὶ τίθησιν τὰ ἱμάτια, καὶ λαβὼν λέντιον διέζωσεν ἑαυτόν.
13:4. ἐγείρεται ( it-rouseth ) ἐκ (out) τοῦ (of-the-one) δείπνου (of-mealed) καὶ (and) τίθησιν (it-placeth) τὰ (to-the-ones) ἱμάτια, (to-apparelets,"καὶ (and) λαβὼν (having-had-taken) λέντιον (to-an-apron) διέζωσεν (it-en-girded-through) ἑαυτόν: (to-self)
13:4. surgit a cena et ponit vestimenta sua et cum accepisset linteum praecinxit seHe riseth from supper and layeth aside his garments and, having taken a towel, girded himself.
4. riseth from supper, and layeth aside his garments; and he took a towel, and girded himself.
13:4. he rose up from the meal, and he set aside his vestments, and when he had received a towel, he wrapped it around himself.
13:4. He riseth from supper, and laid aside his garments; and took a towel, and girded himself.
He riseth from supper, and laid aside his garments; and took a towel, and girded himself:

4: встал с вечери, снял [с Себя верхнюю] одежду и, взяв полотенце, препоясался.
13:4  ἐγείρεται ἐκ τοῦ δείπνου καὶ τίθησιν τὰ ἱμάτια, καὶ λαβὼν λέντιον διέζωσεν ἑαυτόν.
13:4. surgit a cena et ponit vestimenta sua et cum accepisset linteum praecinxit se
He riseth from supper and layeth aside his garments and, having taken a towel, girded himself.
13:4. he rose up from the meal, and he set aside his vestments, and when he had received a towel, he wrapped it around himself.
13:4. He riseth from supper, and laid aside his garments; and took a towel, and girded himself.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: По обычаю, перед вечерей служитель умывал ноги пришедших на трапезу. В настоящий раз служителя не оказалось, а из учеников никто, очевидно, не пожелал оказать Христу и сотоварищам соответственной услуги. Тогда Сам Господь встает с вечери и приготовляется к совершению омовения, которое должен бы сделать простой слуга. Очень вероятно, что к этому поводом послужил спор, происшедший между учениками о первенстве (см. Лк. 22:23).
Adam Clarke: Commentary on the Bible - 1831
13:4: He riseth from supper - Not from eating, as Bishop Pearce has well observed, but from his place at table; probably the dishes were not as yet laid down, though the guests were seated. According to the custom of the Jews and other Asiatics, this washing must have taken place before the supper. See on Joh 13:2 (note).
Laid aside his garments - That is, his gown or upper coat, with the girdle wherewith it was girded close to his tunic or under coat; and, instead of this girdle, he tied a towel about him:
1. that he might appear in the character of a servant; and
2. that he might have it in readiness to dry their feet after he had washed them.
Albert Barnes: Notes on the Bible - 1834
13:4: He riseth from supper - Evidently while they were eating. See Joh 13:2.
Laid aside his garments - His outer garment. See the notes at Mat 5:40. This was his mantle or robe, which is said to have been without seam. It was customary to lay this aside when they worked or ran, or in the heat of summer.
Took a towel and girded himself - This was the manner of a servant or slave. See the notes at Luk 17:8.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:4: laid aside: That is, his gown, or upper coat, ιματια, with the girdle by which it was girdled close to his tunic, or inner coat; and instead of his girdle, he tied a towel about him, that he might have it in readiness to dry their feet, and that he might appear as a servant. Indeed the whole action was a servile one; and never performed by a superior to an inferior. Luk 12:37, Luk 17:7, Luk 22:27; Co2 8:9; Phi 2:6-8
Geneva 1599
13:4 He (c) riseth from supper, and laid aside his garments; and took a towel, and girded himself.
(c) In that he is said to rise, it argues that there was a space of time between the ceremony of the passover and this washing of feet, at which time it seems that the Lord's supper was instituted.
John Gill
13:4 He riseth from supper,.... In the midst of the entertainment, and which no doubt was considerable, his mind being intent on something else; and it being his meat and drink to do his Father's will, he rises and leaves his disciples sitting to finish their meal; and whilst they were murmuring at the waste of the ointment poured on his head, and were filled with indignation at it, as they all of them were, see Mt 26:8; he rises up to wash their feet; amazing patience and humility!
And laid aside his garments; not all his garments, only his upper ones, that he might better dispatch the business he was going about; and which was an emblem of his laying aside, as it were for a while, his glory and dignity as the Son of God, and of his appearing in the form of a servant.
And took a towel; or "linen cloth", the same with in the Jerusalem Talmud (r):
and girded himself; with the towel, or linen cloth, which served both for a girdle, and after he had washed his disciples' feet, to wipe them with. This was a servile habit; so servants used to stand at the feet of their masters, girt about with a linen cloth (s); and shows, that the son of man came not to be ministered unto, but to minister.
(r) Sabbat, fol. 3. 1. & 12. 1. (s) Suetonius in Caligula, c. 26.
John Wesley
13:4 Layeth aside his garments - That part of them which would have hindered him.
Robert Jamieson, A. R. Fausset and David Brown
13:4 He riseth from supper, and laid aside his garments--outer garments which would have impeded the operation of washing.
and took a towel and girded himself--assuming a servant's dress.
13:513:5: Եւ ապա առեալ ջուր՝ ա՛րկ ՚ի կոնք, եւ սկսաւ լուանա՛լ զոտս աշակերտացն, եւ սրբէ՛ր ղենջեկա՛ւն զոր սփածեալ էր[1886]։ [1886] Յօրինակին՝ յետ քերմամբ յարմարեալ երեւէր՝ (Ճ) ղենճեկաւն. որպէս ունին ոմանք։ Ուր եւ այլ ոմանք դնեն ղենջակաւն, կամ՝ ղենճակաւն։
5. Եւ ապա ջուր վերցնելով՝ ածեց կոնքի մէջ եւ սկսեց իր աշակերտների ոտքերը լուանալ եւ սրբել մէջքին կապած սրբիչով:
5 Ետքը կոնքին մէջ ջուր լեցուց ու սկսաւ աշակերտներուն ոտքերը լուալ եւ իր փաթթուած ղենջակովը սրբել։
Եւ ապա առեալ ջուր արկ ի կոնք, եւ սկսաւ լուանալ զոտս աշակերտացն, եւ սրբէր ղենջակաւն զոր սփածեալ էր:

13:5: Եւ ապա առեալ ջուր՝ ա՛րկ ՚ի կոնք, եւ սկսաւ լուանա՛լ զոտս աշակերտացն, եւ սրբէ՛ր ղենջեկա՛ւն զոր սփածեալ էր[1886]։
[1886] Յօրինակին՝ յետ քերմամբ յարմարեալ երեւէր՝ (Ճ) ղենճեկաւն. որպէս ունին ոմանք։ Ուր եւ այլ ոմանք դնեն ղենջակաւն, կամ՝ ղենճակաւն։
5. Եւ ապա ջուր վերցնելով՝ ածեց կոնքի մէջ եւ սկսեց իր աշակերտների ոտքերը լուանալ եւ սրբել մէջքին կապած սրբիչով:
5 Ետքը կոնքին մէջ ջուր լեցուց ու սկսաւ աշակերտներուն ոտքերը լուալ եւ իր փաթթուած ղենջակովը սրբել։
zohrab-1805▾ eastern-1994▾ western am▾
13:55: Потом влил воды в умывальницу и начал умывать ноги ученикам и отирать полотенцем, которым был препоясан.
13:5  εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα καὶ ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν καὶ ἐκμάσσειν τῶ λεντίῳ ᾧ ἦν διεζωσμένος.
13:5. εἶτα (if-to-the-ones) βάλλει (it-casteth) ὕδωρ (to-a-water) εἰς (into) τὸν (to-the-one) νιπτῆρα, (to-a-washer,"καὶ (and) ἤρξατο ( it-firsted ) νίπτειν (to-wash) τοὺς (to-the-ones) πόδας (to-feet) τῶν (of-the-ones) μαθητῶν (of-learners) καὶ (and) ἐκμάσσειν (to-knead-out) τῷ (unto-the-one) λεντίῳ (unto-an-apron) ᾧ (unto-which) ἦν (it-was) διεζωσμένος. (having-had-come-to-be-en-girded-through)
13:5. deinde mittit aquam in pelvem et coepit lavare pedes discipulorum et extergere linteo quo erat praecinctusAfter that, he putteth water into a basin and began to wash the feet of the disciples and to wipe them with the towel wherewith he was girded.
5. Then he poureth water into the bason, and began to wash the disciples’ feet, and to wipe them with the towel wherewith he was girded.
13:5. Next he put water into a shallow bowl, and he began to wash the feet of the disciples and to wipe them with the towel with which he was wrapped.
13:5. After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe [them] with the towel wherewith he was girded.
After that he poureth water into a bason, and began to wash the disciples' feet, and to wipe [them] with the towel wherewith he was girded:

5: Потом влил воды в умывальницу и начал умывать ноги ученикам и отирать полотенцем, которым был препоясан.
13:5  εἶτα βάλλει ὕδωρ εἰς τὸν νιπτῆρα καὶ ἤρξατο νίπτειν τοὺς πόδας τῶν μαθητῶν καὶ ἐκμάσσειν τῶ λεντίῳ ᾧ ἦν διεζωσμένος.
13:5. deinde mittit aquam in pelvem et coepit lavare pedes discipulorum et extergere linteo quo erat praecinctus
After that, he putteth water into a basin and began to wash the feet of the disciples and to wipe them with the towel wherewith he was girded.
13:5. Next he put water into a shallow bowl, and he began to wash the feet of the disciples and to wipe them with the towel with which he was wrapped.
13:5. After that he poureth water into a bason, and began to wash the disciples’ feet, and to wipe [them] with the towel wherewith he was girded.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Иоанн, описывая омовение ног, не говорит, с кого начал Христос. Вероятнее всего, первый удостоился этого возлежавший на персях Христа Иоанн, который обычно старается не упоминать своего имени там, где он поставляется впереди других.

Начал. Это выражение прибавляет евангелист ввиду того, что омовение было прервано скоро разговором Господа с Петром.
Adam Clarke: Commentary on the Bible - 1831
13:5: Poureth water into a bason, etc. - This was the office of the meanest slaves. When David sent to Abigail, to inform her that he had chosen her for wife, she arose and said: Behold, let thy handmaid be a Servant, to Wash the Feet of the Servants of my lord, Sa1 25:41. Some of the ancients have supposed that our Lord began with washing the feet of Judas, to inspire him with sentiments of compunction and remorse, to melt him down with kindness, and to show all his disciples how they should act towards their enemies. Dr. Lightfoot supposes he washed the feet of Peter, James, and John only; but this is not likely: the verb αρχεσθαι in the sacred writings, signifies, not only to commence, but to finish an act, Act 1:1; and in the Septuagint, Gen 2:3. There is every reason to believe that he washed the feet of all the twelve. See on Joh 13:9 (note).
Albert Barnes: Notes on the Bible - 1834
13:5: Began to wash ... - It was uniformly the office of a servant to wash the feet of guests, Sa1 25:41. It became a matter of necessity where they traveled without shoes, and where they reclined on couches at meals. It should be remembered here that the disciples were not sitting at the table, as we do, but were lying with their feet extended from the table, so that Jesus could easily have access to them. See the notes at Mat 23:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:5: poureth: Joh 19:34; Kg2 3:11; Eze 36:25; Zac 13:1; Eph 5:26; Jo1 5:6
to wash: Joh 13:8; Exo 29:4; Lev 14:8; Kg2 5:10-13; Psa 51:2; Isa 1:16; Act 22:16; Co1 6:11; Tit 3:3-5; Heb 10:22; Jo1 1:7; Rev 1:5, Rev 7:14
feet: Joh 13:10, Joh 13:12-14; Gen 18:4, Gen 19:2; Sa1 25:41; Luk 7:38, Luk 7:44; Ti1 5:10
John Gill
13:5 After that be poureth water into a bason,.... This also was a servile work, and what properly belonged to servants to do; see Jn 2:5. The bason to wash the feet in, called by the Jews was fixed by their doctors to hold, "from two logs to nine kabs" (t); not "from two logs to ten", as Dr. Lightfoot has rendered the passage referred to. A "kab" held about a quart of our measure, and a "log" was the fourth part of a "kab".
And began to wash the disciples feet. This custom of washing the feet was not used by the Jews at their passover, nor at their private entertainments, or common meals, but at the reception of strangers or travellers, which were just come off of a journey, whereby they had contracted dirt and filth, and was a servile work, never performed by superiors to their inferiors, but by inferiors to superiors; as by the wife to the husband, by the son to the father, and by the servant to his master; and was an instance of great humility in any others, as in Abigail, who said to David, "let thine handmaid be a servant to wash the feet of the servants of my Lord", 1Kings 25:41, upon which place some Jewish Rabbins (u) have this note:
"this she said, , "by way of humility", to show, that it would have been sufficient to her, if she became a wife to one of the servants of David, and washed his feet, as was the custom of a wife to her husband.''
But what a surprising instance of humility and condescension is this, that Christ, the Lord and master, should wash the feet of his disciples, when it was their proper work and business to have washed his? Though Dr. Lightfoot says, he does not remember that this was expected from the disciple toward his master, unless included in that rule, "that the disciple is to honour his master, more than his father"; whereas it was a fixed point (w) with the Jews,
"that all works which a servant does to his master, a disciple does to his master, except unloosing his shoe.''
Since therefore it was the work of a servant to wash his master's feet, a disciple was obliged to do this to his master likewise:
and to wipe them with the towel wherewith he was girded; as he began he went through with his work; and having washed their feet, he wipes them clean; which may design the purity of the lives and conversations of the saints in general, and of the ministers of the Gospel in particular, whose feet are beautiful when shod with the preparation of the Gospel of peace, and their conversations are as become the Gospel they preach; both which they have from Christ.
(t) Misn. Yadaim, c. 4. sect. 1. Vid. Misn. Celim, c. 20. sect. 2. (u) R. Levi ben Gersom & R. Samuel Laniado in I Sam. xxv. 41. Vid. T. Bab. Cetubot, fol. 96. 1. & Maimon. Hilch. Ishot, c. 21. sect. 7. (w) T. Bab. Cetubot, fol. 96. 1.
John Wesley
13:5 Into the basin - A large vessel was usually placed for this very purpose, wherever the Jews supped.
Robert Jamieson, A. R. Fausset and David Brown
13:5 began to wash--proceeded to wash. Beyond all doubt the feet of Judas were washed, as of all the rest.
13:613:6: Գա՛յ առ Սի՛մովն Պե՛տրոս. եւ նա ասէ ցնա. Տէր՝ դու զիմ զոտս՝ լուանա՞ս։
6. Մօտեցաւ Սիմոն Պետրոսին, եւ սա ասաց նրան. «Տէ՛ր, դո՞ւ ես իմ ոտքերը լուանում»:
6 Երբ եկաւ Սիմոն Պետրոսին, ան ըսաւ իրեն. «Տէ՛ր, դո՞ւն իմ ոտքերս պիտի լուաս»։
Գայ առ Սիմովն Պետրոս. եւ նա ասէ ցնա. Տէր, դո՞ւ զիմ զոտս լուանաս:

13:6: Գա՛յ առ Սի՛մովն Պե՛տրոս. եւ նա ասէ ցնա. Տէր՝ դու զիմ զոտս՝ լուանա՞ս։
6. Մօտեցաւ Սիմոն Պետրոսին, եւ սա ասաց նրան. «Տէ՛ր, դո՞ւ ես իմ ոտքերը լուանում»:
6 Երբ եկաւ Սիմոն Պետրոսին, ան ըսաւ իրեն. «Տէ՛ր, դո՞ւն իմ ոտքերս պիտի լուաս»։
zohrab-1805▾ eastern-1994▾ western am▾
13:66: Подходит к Симону Петру, и тот говорит Ему: Господи! Тебе ли умывать мои ноги?
13:6  ἔρχεται οὗν πρὸς σίμωνα πέτρον. λέγει αὐτῶ, κύριε, σύ μου νίπτεις τοὺς πόδας;
13:6. ἔρχεται ( It-cometh ) οὖν (accordingly) πρὸς (toward) Σίμωνα (to-a-Simon) Πέτρον. (to-a-Petros) λέγει (It-fortheth) αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"σύ (thou) μου (of-me) νίπτεις (thou-wash) τοὺς (to-the-ones) πόδας; (to-feet?"
13:6. venit ergo ad Simonem Petrum et dicit ei Petrus Domine tu mihi lavas pedesHe cometh therefore to Simon Peter. And Peter saith to him: Lord, dost thou wash my feet?
6. So he cometh to Simon Peter. He saith unto him, Lord, dost thou wash my feet?
13:6. And then he came to Simon Peter. And Peter said to him, “Lord, would you wash my feet?”
13:6. Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?
Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet:

6: Подходит к Симону Петру, и тот говорит Ему: Господи! Тебе ли умывать мои ноги?
13:6  ἔρχεται οὗν πρὸς σίμωνα πέτρον. λέγει αὐτῶ, κύριε, σύ μου νίπτεις τοὺς πόδας;
13:6. venit ergo ad Simonem Petrum et dicit ei Petrus Domine tu mihi lavas pedes
He cometh therefore to Simon Peter. And Peter saith to him: Lord, dost thou wash my feet?
13:6. And then he came to Simon Peter. And Peter said to him, “Lord, would you wash my feet?”
13:6. Then cometh he to Simon Peter: and Peter saith unto him, Lord, dost thou wash my feet?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: - 8: Ученики, пораженные тем, что начал делать их Господь и Учитель, не в силах были произнести ни одного слова и молча приняли омовение из рук Христа. Но Петр, как человек, не может одерживать овладевавших им чувств, выражает горячий протест против того, что хочет для него сделать Христос. Господь не признает возможным в настоящее время выяснить Петру весь смысл Своего действия: Петр поймет это после, т. е. отчасти в наступающую ночь, когда Петр на опыте собственного падения постиг необходимость смирения и сомоуничижения, которое проявил Господь в обряде омовения ног, частью же впоследствии, по воскресении Христа, когда Петр увидит, к чему приведет Христа Его самоуничижение (ср. 1Пет. 3:22). Однако Петр, из смирения, которое, однако, было далеко не истинным, потому что в то же время сопровождалось его противлением воле Господа (истинное смирение всегда сопровождается послушанием Господу), упорствует. Чтобы победить упорство Петра, Господь несколько выясняет ему смысл совершаемого Им очищения ног учеников. Он говорит Петру, что омовение ног означает омовение всего человека вообще: "если не умою тебя", а не "ноги твои" только...

Не имеешь части со Мною. См. прим. к Мф. 24:51; Лк. 12:46. Господь внушает Петру, что он, не будучи очищен Христом, не будет участвовать с Ним в тех благах, какие заключает в себе основанное Христом Царство, или в вечной жизни. Таким образом, омовение ног истолковывается здесь Господом не только как приглашение учеников к смирению, но и как действие, которым подается ученикам очищающая их от грехов благодатная сила, которая необходима всякому человеку для достижения спасения.
Adam Clarke: Commentary on the Bible - 1831
13:6: Lord, dost Thou wash My feet? - Every word here is exceedingly emphatic. Peter had often seen the great humility of his Lord, but never saw his condescension so particularly marked as in this instance.
Albert Barnes: Notes on the Bible - 1834
13:6: Dost thou wash my feet? - Every word here is emphatic. Dost thou - the Son of God, the Messiah - perform the humble office of a servant - toward me, a sinner? This was an expression of Peter's humility, of his Rev_erence for Jesus, and also a refusal to allow him to do it. It is possible, though not certain from the text, that he came to Simon Peter first.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:6: Peter: Gr. he
Lord: Joh 1:27; Mat 3:11-14; Luk 5:8
John Gill
13:6 Then cometh he to Simon Peter,.... After having washed the feet of some of the disciples, as is thought by some interpreters, and particularly the feet of Judas, without any repulse; though others are of opinion that he began with Peter, who modestly, and out of reverence to him, refuses to be washed by him:
and Peter saith unto him, Lord, dost thou wash my feet! he speaks as one surprised and astonished that Christ should offer to do any such thing to him; that he, who was the Son of the living God, should wash the feet of such a sinful man as he was; that those hands, with which he had wrought such miracles, as the opening the eyes of the blind, cleansing lepers, and raising the dead, should be employed in washing his defiled feet, the meaner and inferior parts of his body; this he thought was greatly below his dignity and character, and too much to be done by him to such a worthless creature as he was.
Robert Jamieson, A. R. Fausset and David Brown
13:6 Peter saith . . . Lord, dost thou wash my feet?--Our language cannot bring out the intensely vivid contrast between the "Thou" and the "my," which, by bringing them together, the original expresses, for it is not good English to say, "Lord, Thou my feet dost wash?" But every word of this question is emphatic. Thus far, and in the question itself, there was nothing but the most profound and beautiful astonishment at a condescension to him quite incomprehensible. Accordingly, though there can be no doubt that already Peter's heart rebelled against it as a thing not to be tolerated, Jesus ministers no rebuke as yet, but only bids him wait a little, and he should understand it all.
13:713:7: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Զոր ինչ ե՛սս գործեմ, դու այժմ ո՛չ գիտես, բայց ապա գիտասջի՛ր[1887]։ [1887] Ոմանք. Զոր ինչ ես գործեմ... բայց յապա գիտաս՛՛։
7. Յիսուս պատասխանեց նրան ու ասաց. «Ինչ որ ես անում եմ, դու հիմա չես իմանում, բայց յետոյ կ’իմանաս»:
7 Յիսուս պատասխան տուաւ ու ըսաւ անոր. «Ես ինչ որ կ’ընեմ, դուն հիմա չես իմանար, հապա ետքը պիտի իմանաս»։
Պատասխանի ետ նմա Յիսուս եւ ասէ. Զոր ինչ եսս գործեմ` դու այժմ ոչ գիտես. բայց ապա գիտասջիր:

13:7: Պատասխանի ետ նմա Յիսուս՝ եւ ասէ. Զոր ինչ ե՛սս գործեմ, դու այժմ ո՛չ գիտես, բայց ապա գիտասջի՛ր[1887]։
[1887] Ոմանք. Զոր ինչ ես գործեմ... բայց յապա գիտաս՛՛։
7. Յիսուս պատասխանեց նրան ու ասաց. «Ինչ որ ես անում եմ, դու հիմա չես իմանում, բայց յետոյ կ’իմանաս»:
7 Յիսուս պատասխան տուաւ ու ըսաւ անոր. «Ես ինչ որ կ’ընեմ, դուն հիմա չես իմանար, հապա ետքը պիտի իմանաս»։
zohrab-1805▾ eastern-1994▾ western am▾
13:77: Иисус сказал ему в ответ: что Я делаю, теперь ты не знаешь, а уразумеешь после.
13:7  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῶ, ὃ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα.
13:7. ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous) καὶ (and) εἶπεν (it-had-said) αὐτῷ (unto-it,"Ὃ (To-which) ἐγὼ (I) ποιῶ (I-do-unto) σὺ (thou) οὐκ (not) οἶδας (thou-had-come-to-see) ἄρτι, (unto-adjusted," γνώσῃ ( thou-shall-acquaint ) δὲ (moreover) μετὰ (with) ταῦτα. (to-the-ones-these)
13:7. respondit Iesus et dicit ei quod ego facio tu nescis modo scies autem posteaJesus answered and said to him: What I do, thou knowest not now; but thou shalt know hereafter.
7. Jesus answered and said unto him, What I do thou knowest not now; but thou shalt understand hereafter.
13:7. Jesus responded and said to him: “What I am doing, you do not now understand. But you shall understand it afterward.”
13:7. Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.
Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter:

7: Иисус сказал ему в ответ: что Я делаю, теперь ты не знаешь, а уразумеешь после.
13:7  ἀπεκρίθη ἰησοῦς καὶ εἶπεν αὐτῶ, ὃ ἐγὼ ποιῶ σὺ οὐκ οἶδας ἄρτι, γνώσῃ δὲ μετὰ ταῦτα.
13:7. respondit Iesus et dicit ei quod ego facio tu nescis modo scies autem postea
Jesus answered and said to him: What I do, thou knowest not now; but thou shalt know hereafter.
13:7. Jesus responded and said to him: “What I am doing, you do not now understand. But you shall understand it afterward.”
13:7. Jesus answered and said unto him, What I do thou knowest not now; but thou shalt know hereafter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:7: What I do thou knowest not now, etc. - As if our Lord had said, Permit me to do it now, and I will shortly explain to you the nature of this action, and my motives for doing it.
Thou shalt know hereafter - Μετα ταυτα, after this business is finished. And so we find he explained the whole to them, as soon as he had finished the washing: see Joh 13:12-17. I cannot think that this refers to any particular instruction received on this head after the day of pentecost, as some have conjectured.
Albert Barnes: Notes on the Bible - 1834
13:7: Thou knowest not now - Though he saw the action of Jesus, yet he did not fully understand the design of it. It was a symbolical action, inculcating a lesson of humility, and intended to teach it to them in such a manner that it would be impossible for them ever to forget it. Had he simply commanded them to be humble, it would have been far less forcible and impressive than when they saw him actually performing the office of a servant.
Shalt know hereafter - Jesus at that time partially explained it Joh 13:14-15; but he was teaching them by this expressive act a lesson which they would continue to learn all their lives. Every day they would see more and more the necessity of humility and of kindness to each other, and would see that they were the servants of Christ and of the church, and ought not to aspire to honors and offices, but to be willing to perform the humblest service to benefit the world. And we may remark here that God often does things which we do not fully understand now, but which we may hereafter. He often afflicts us; he disappoints us; he frustrates our plans. Why it is we do not know now, but we yet shall learn that it was for our good, and designed to teach us some important lesson of humility and piety. So he will, in heaven, scatter all doubts, remove all difficulties, and show us the reason of the whole of his mysterious dealings in his leading us in the way to our future rest. We ought also, in view of this, to submit ourselves to him; to hush every murmur, and to believe that he does all things well. It is one evidence of piety when we are willing to receive affliction at the hand of God, the reason of which we cannot see, content with the belief that we may see it hereafter; or, even if we never do, still having so much confidence in God as to believe that what He does is right.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:7: What: Joh 13:10-12, Joh 12:16, Joh 14:26; Jer 32:24, Jer 32:25, Jer 32:43; Dan 12:8, Dan 12:12; Hab 2:1-3; Jam 5:7-11
John Gill
13:7 Jesus answered and said unto him,.... Christ replies,
what I do, thou knowest not now: Peter knew that he was about to wash his feet, and the rest of his disciples, but he did not know the meaning and mystery of it, what Christ designed by it, and what instruction they were to receive from it,
but thou shalt know hereafter; as he did, when he had performed this service, and explained it to him. This may teach us, under dark providences, the meaning of which is not yet known by us, to wait the Lord's own time, to make things clear and plain to us, and in the mean time patiently submit to the divine will.
John Wesley
13:7 What I do thou knowest not now; but thou shalt know hereafter - We do not now know perfectly any of his works, either of creation, providence, or grace. It is enough that we can love and obey now, and that we shall know hereafter.
Robert Jamieson, A. R. Fausset and David Brown
13:7 Jesus answered and said . . . What I do thou knowest not now--that is, Such condescension does need explanation; it is fitted to astonish.
but thou shall know hereafter--afterwards, meaning presently; though viewed as a general maxim, applicable to all dark sayings in God's Word, and dark doings in God's providence, these words are full of consolation.
13:813:8: Ասէ ցնա Պե՛տրոս. Ո՛չ լուասցես զոտս իմ յաւիտեան։ Պատասխանի ետ Յիսուս. Եթէ ո՛չ լուացից զքեզ, ո՛չ ունիս ընդ իս մասն[1888]։ [1888] Ոմանք. Պատասխանի ետ նմա Յիսուս։
8. Պետրոսը նրան ասաց. «Իմ ոտքերը յաւիտեան չես լուանայ»: Յիսուս պատասխանեց. «Եթէ քեզ չլուանամ, ինձ հետ մաս չունես»:
8 Պետրոս ըսաւ անոր. «Բնա՛ւ դուն իմ ոտքերս պիտի չլուաս»։ Պատասխան տուաւ անոր Յիսուս. «Եթէ քեզ չլուամ, դուն ինծի հետ բաժին չունիս»։
Ասէ ցնա Պետրոս. Ոչ լուասցես զոտս իմ յաւիտեան: Պատասխանի ետ նմա Յիսուս. Եթէ ոչ լուացից զքեզ, ոչ ունիս ընդ իս մասն:

13:8: Ասէ ցնա Պե՛տրոս. Ո՛չ լուասցես զոտս իմ յաւիտեան։ Պատասխանի ետ Յիսուս. Եթէ ո՛չ լուացից զքեզ, ո՛չ ունիս ընդ իս մասն[1888]։
[1888] Ոմանք. Պատասխանի ետ նմա Յիսուս։
8. Պետրոսը նրան ասաց. «Իմ ոտքերը յաւիտեան չես լուանայ»: Յիսուս պատասխանեց. «Եթէ քեզ չլուանամ, ինձ հետ մաս չունես»:
8 Պետրոս ըսաւ անոր. «Բնա՛ւ դուն իմ ոտքերս պիտի չլուաս»։ Պատասխան տուաւ անոր Յիսուս. «Եթէ քեզ չլուամ, դուն ինծի հետ բաժին չունիս»։
zohrab-1805▾ eastern-1994▾ western am▾
13:88: Петр говорит Ему: не умоешь ног моих вовек. Иисус отвечал ему: если не умою тебя, не имеешь части со Мною.
13:8  λέγει αὐτῶ πέτρος, οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα. ἀπεκρίθη ἰησοῦς αὐτῶ, ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετ᾽ ἐμοῦ.
13:8. λέγει (It-fortheth) αὐτῷ (unto-it,"Πέτρος (a-Petros,"Οὐ (Not) μὴ (lest) νίψῃς (thou-might-have-washed) μου (of-me) τοὺς (to-the-ones) πόδας (to-feet) εἰς (into) τὸν (to-the-one) αἰῶνα. (to-an-age) ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous) αὐτῷ (unto-it,"Ἐὰν (If-ever) μὴ (lest) νίψω (I-might-have-washed) σε, (to-thee,"οὐκ (not) ἔχεις (thou-hold) μέρος (to-a-portion) μετ' (with) ἐμοῦ. (of-ME)
13:8. dicit ei Petrus non lavabis mihi pedes in aeternum respondit Iesus ei si non lavero te non habes partem mecumPeter saith to him: Thou shalt never wash my feet, Jesus answered him: If I wash thee not, thou shalt have no part with me.
8. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.
13:8. Peter said to him, “You shall never wash my feet!” Jesus answered him, “If I do not wash you, you will have no place with me.”
13:8. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.
Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me:

8: Петр говорит Ему: не умоешь ног моих вовек. Иисус отвечал ему: если не умою тебя, не имеешь части со Мною.
13:8  λέγει αὐτῶ πέτρος, οὐ μὴ νίψῃς μου τοὺς πόδας εἰς τὸν αἰῶνα. ἀπεκρίθη ἰησοῦς αὐτῶ, ἐὰν μὴ νίψω σε, οὐκ ἔχεις μέρος μετ᾽ ἐμοῦ.
13:8. dicit ei Petrus non lavabis mihi pedes in aeternum respondit Iesus ei si non lavero te non habes partem mecum
Peter saith to him: Thou shalt never wash my feet, Jesus answered him: If I wash thee not, thou shalt have no part with me.
13:8. Peter said to him, “You shall never wash my feet!” Jesus answered him, “If I do not wash you, you will have no place with me.”
13:8. Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast no part with me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:8: If I wash thee not, thou hast no part with me - Thou canst not be my disciple unless I wash thee. It is certain Christ did not mean to exclude him from the apostolic office, if he should persist, through the deepest reverence for his Master, to refuse to let him wash his feet: this act of his was emblematical of something spiritual; of something that concerned the salvation of Peter; and without which washing he could neither be an apostle or be finally saved; therefore our Lord said, If I wash thee not, thou hast no part with me. There is a mystical washing by the blood of Christ, Jo1 1:7; and by his Spirit, Co1 6:11; Tit 3:5, Tit 3:6. It was the common custom of our Lord to pass from sensible and temporal things to those which were spiritual and eternal; and to take occasion from every thing that presented itself, to instruct his disciples, and to raise their souls to God. If the discourse was of bread, water, leaven, father, mother, riches, etc., he immediately changed the literal sense, and under the figure of these things, spoke of matters altogether spiritual and Divine. I have met with many good persons who have attempted to imitate our blessed Lord in this, but I never knew one to succeed in it. The reason is, it requires not only very deep piety, but sound sense, together with an accurate knowledge of the nature and properties of the subjects which, in this way, the person wishes to illustrate; and very few can be found who have such deep, philosophical knowledge as such cases require. The large folio which a good-intentioned man printed on the metaphors is, alas! a standing proof how little mere piety can do in matters of this kind, where the sciences, and especially practical philosophy, are totally wanting. Jesus Christ was a consummate philosopher: every subject appears grand and noble in his hands. See an ample proof in the preceding chapter, Joh 12:24 (note).
Albert Barnes: Notes on the Bible - 1834
13:8: Thou shalt never wash my feet - This was a decided and firm expression of his Rev_erence for his Master, and yet it was improper. Jesus had just declared that it had a meaning, and that he ought to submit to it. We should yield to all the plain and positive requirements of God, even if we cannot now see how obedience would promote his glory.
If I wash thee not - This had immediate reference to the act of washing his feet; and it denotes that if Peter had not so much confidence in him as to believe that an act which he performed was proper, though he could not see its propriety - if he was not willing to submit his will to that of Christ and implicitly obey him, he had no evidence of piety. As Christ, however, was accustomed to pass from temporal and sensible objects to those which were spiritual, and to draw instruction from whatever was before him, some have supposed that he here took occasion to state to Peter that if his soul was not made pure by him he could not be his follower. Washing is often thus put as an emblem of moral purification, Co1 6:11; Tit 3:5-6. This is the meaning, also, of baptism. If this was the sense in which Jesus used these words, it denotes that unless Christ should purify Peter, he could have no evidence that he was his disciple. "Unless by my doctrine and spirit I shall purify you, and remove your pride Mat 26:33, your lack of constant watchfulness Mat 26:40, your anger Mat 26:51, your timidity and fear Mat 26:70, Mat 26:74, you can have no part in me" (Grotius).
Hast no part with me - Nothing in common with me. No evidence of possessing my spirit, of being interested in my work, and no participation in my glory.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:8: Thou shalt: Gen 42:38; Mat 16:22, Mat 21:29, Mat 26:33, Mat 26:35; Col 2:18, Col 2:23
If: Joh 13:6, Joh 3:5; Isa 4:4; Eze 16:4-9, Eze 36:25; Zac 13:1; Act 22:16; Co1 6:11; Eph 5:26; Tit 3:5; Heb 9:22, Heb 9:23, Heb 10:4-10, Heb 10:22; Rev 1:5, Rev 7:14
Geneva 1599
13:8 Peter saith unto him, Thou shalt never wash my feet. Jesus answered him, If I wash thee not, thou hast (d) no part with me.
(d) Unless you allow me to wash you, you will have no part in the kingdom of heaven.
John Gill
13:8 Peter saith unto him, thou shall never wash my feet,.... Before he had behaved with modesty, but now with obstinacy and perverseness; and though these expressions might arise from great reverence to Christ, yet they were wrong and rashly spoken. Peter ought to have been satisfied with Christ's reply, and have submitted, since though he then did not know the reason of such surprising conduct, he should hereafter. In order therefore to bring him to a compliance,
Jesus answered him, if I wash thee not, thou hast no part with me; he does not say, if I wash not thy feet, but thee, meaning not with water, but with his blood, and by his Spirit; for Christ uses the word wash here, not literally, but in a mystical and figurative sense, and takes an occasion, as he sometimes does, from things natural, to discourse of things spiritual: moreover, he does not say, thou hast no part "in" me, but thou hast no part "with" me, that is, no fellowship and communion with me; see 2Cor 6:14; and it is as if he should say, Peter, if I had not washed thee with the washing of regeneration by my Spirit, and if I should not shed my blood for thee, and wash thee in it from thy sins, sad would be thy case; thou couldest have no communion with me in this world, nor any part and portion with me in the heavenly inheritance hereafter. Hence it may be observed, that unless a man is washed by Christ, he can have no part with him in this, or the other world. God's elect have a part, an interest in Christ through eternal, electing, and covenant grace, and in consequence of this are washed by Christ both with his blood, and with the washing of regeneration: and this is done in order that they may have a part with Christ, spiritual fellowship with him now, and possess with him the undefiled inheritance, when time shall be no more.
John Wesley
13:8 If I wash thee not - If thou dost not submit to my will, thou hast no part with me - Thou art not my disciple. In a more general sense it may mean, If I do not wash thee in my blood, and purify thee by my Spirit, thou canst have no communion with me, nor any share in the blessings of my kingdom.
Robert Jamieson, A. R. Fausset and David Brown
13:8 Peter saith unto him, Thou shalt never wash, &c.--more emphatically, "Never shalt Thou wash my feet": that is, "That is an incongruity to which I can never submit." How like the man!
If I wash thee not, thou hast no part with me--What Peter could not submit to was, that the Master should serve His servant. But the whole saving work of Christ was one continued series of such services, ending with and consummated by the most self-sacrificing and transcendent of all services: THE SON OF MAN CAME not to be ministered unto, but TO MINISTER, AND TO GIVE HIS LIFE A RANSOM FOR MANY. (See on Mk 10:45). If Peter then could not submit to let his Master go down so low as to wash his feet, how should he suffer himself to be served by Him at all? This is couched under the one pregnant word "wash," which though applicable to the lower operation which Peter resisted, is the familiar scriptural symbol of that higher cleansing, which Peter little thought he was at the same time virtually putting from him. It is not humility to refuse what the Lord deigns to do for us, or to deny what He has done, but it is self-willed presumption--not rare, however, in those inner circles of lofty religious profession and traditional spirituality, which are found wherever Christian truth has enjoyed long and undisturbed possession. The truest humility is to receive reverentially, and thankfully to own, the gifts of grace.
13:913:9: Ասէ ցնա Սի՛մովն Պե՛տրոս. Տէր՝ մի՛ միայն զոտս իմ, այլ եւ զձե՛ռս՝ եւ զգլուխ։
9. Սիմոն Պետրոսն ասաց նրան. «Տէ՛ր, ոչ թէ միայն իմ ոտքերը, այլեւ իմ ձեռքերն ու գլուխն էլ լուա՛»:
9 Սիմոն Պետրոս ըսաւ անոր. «Տէ՛ր, ո՛չ միայն ոտքերս, հապա նաեւ ձեռքերս ու գլուխս»։
Ասէ ցնա Սիմովն Պետրոս. Տէր, մի՛ միայն զոտս իմ, այլ եւ զձեռս եւ զգլուխ:

13:9: Ասէ ցնա Սի՛մովն Պե՛տրոս. Տէր՝ մի՛ միայն զոտս իմ, այլ եւ զձե՛ռս՝ եւ զգլուխ։
9. Սիմոն Պետրոսն ասաց նրան. «Տէ՛ր, ոչ թէ միայն իմ ոտքերը, այլեւ իմ ձեռքերն ու գլուխն էլ լուա՛»:
9 Սիմոն Պետրոս ըսաւ անոր. «Տէ՛ր, ո՛չ միայն ոտքերս, հապա նաեւ ձեռքերս ու գլուխս»։
zohrab-1805▾ eastern-1994▾ western am▾
13:99: Симон Петр говорит Ему: Господи! не только ноги мои, но и руки и голову.
13:9  λέγει αὐτῶ σίμων πέτρος, κύριε, μὴ τοὺς πόδας μου μόνον ἀλλὰ καὶ τὰς χεῖρας καὶ τὴν κεφαλήν.
13:9. λέγει (It-fortheth) αὐτῷ (unto-it,"Σίμων (a-Simon) Πέτρος (a-Petros,"Κύριε, (Authority-belonged,"μὴ (lest) τοὺς (to-the-ones) πόδας (to-feet) μου (of-me) μόνον (to-alone,"ἀλλὰ (other) καὶ (and) τὰς (to-the-ones) χεῖρας (to-hands) καὶ (and) τὴν (to-the-one) κεφαλήν. (to-a-head)
13:9. dicit ei Simon Petrus Domine non tantum pedes meos sed et manus et caputSimon Peter saith to him: Lord, not only my feet, but also my hands and my head.
9. Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.
13:9. Simon Peter said to him, “Then Lord, not only my feet, but also my hands and my head!”
13:9. Simon Peter saith unto him, Lord, not my feet only, but also [my] hands and [my] head.
Simon Peter saith unto him, Lord, not my feet only, but also [my] hands and [my] head:

9: Симон Петр говорит Ему: Господи! не только ноги мои, но и руки и голову.
13:9  λέγει αὐτῶ σίμων πέτρος, κύριε, μὴ τοὺς πόδας μου μόνον ἀλλὰ καὶ τὰς χεῖρας καὶ τὴν κεφαλήν.
13:9. dicit ei Simon Petrus Domine non tantum pedes meos sed et manus et caput
Simon Peter saith to him: Lord, not only my feet, but also my hands and my head.
13:9. Simon Peter said to him, “Then Lord, not only my feet, but also my hands and my head!”
13:9. Simon Peter saith unto him, Lord, not my feet only, but also [my] hands and [my] head.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: - 11: Петр понимает важность омовения, которое предлагает Христос, и, чтобы быть вполне уверенным в получении "части со Христом", просит Христа омыть ему не только ноги, но и голову, как наиболее важную часть тела. Господь отвечает Петру, что тот не нуждается во всецелом очищении, подобно тому, как искупавшийся в реке человек не имеет нужды, выйдя на берег, обливать себя водою: ему нужно сполоснуть только ноги, к которым пристала грязь, пока человек дошел до того места, где положил свою одежду. В крещении покаяния и в постоянном обращении со Христом ученики Христа уже очистились, насколько это было возможно до ниспослания Духа Святого, но тем не менее "хождение" среди рода развращенного и грешного (Мф. 17:17) не могло не оставить на ногах учеников некоторых грязных пятен, которые Господь и предлагает им смыть Его благодатью или любовью. Очень возможно, что при этом Господь хотел дать понять Петру, что он должен отрешиться от узкого иудейского воззрения на Мессию и Его Царство: это действительно мешало Петру примириться с мыслию о необходимости для Христа крестной смерти (Мф. 16:22).

Но не все. Этим Господь, с одной стороны, давал понять, что Ему хорошо был известен замысел предателя, с другой, Он и в эти последние минуты обращался к совести Иуды, давая ему время одуматься. Евангелист особенно оттеняет первую сторону, потому что в то время, как он писал Евангелие, некоторые враги христианства ставили в качестве возражения христианам, что Христос не предвидел того, что в числе Его ближайших учеников очутится изменник. Нет, - как бы говорит евангелист, - Христос хорошо знал об этом.
Adam Clarke: Commentary on the Bible - 1831
13:9: Lord, not my feet only, etc. - It appears that Peter entered into our Lord's meaning, and saw that this was emblematical of a spiritual cleansing: therefore he wishes to be completely washed.
Albert Barnes: Notes on the Bible - 1834
13:9: Not my feet only ... - Peter, with characteristic readiness and ardor, saw now that everything depended on this. His whole salvation, the entire question of his attachment to his Master, was involved. If to refuse to have his feet washed was to be regarded as evidence that he had no part with Jesus, he was not only willing, but desirous that it should be done; not only anxious that his feet should be cleansed, but his hands and his head - that is, that he should be cleansed entirely, thoroughly. Perhaps he saw the spiritual meaning of the Saviour, and expressed his ardent wish that his whole soul might be made pure by the work of Christ. A true Christian is desirous of being cleansed from all sin. He has no reserve. He wishes not merely that one evil propensity should be removed, but all; that every thought should be brought into captivity to the obedience of Christ Co2 10:5; and that his whole body, soul, and spirit should be sanctified wholly and be preserved blameless unto the coming of the Lord Jesus Christ, Th1 5:23. His intellect, his will, his affections, his fancy, memory, judgment, he desires should be all brought under the influence of the gospel, and every power of the body and mind be consecrated unto God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:9: not: Psa 26:6, Psa 51:2, Psa 51:7; Jer 4:14; Mat 27:24; Heb 10:22; Pe1 3:21
John Gill
13:9 Simon Peter saith unto him,.... Being convinced of his mistake in not submitting to Christ, fearing he should he deprived of communion with him, than which nothing was more desirable to him, or more highly esteemed of by him, says,
Lord, not my feet only, but also my hands and my head; which shows the sense he had of the general pollution of his nature, and the need he stood in particularly of having his feet, hands, and head washed both as a minister, and a believer. By his "feet" may be meant, either the grace of faith, which is the foot of the soul, by which it goes to Christ, and walks on in him, and was not without its imperfections; or the affections of the mind, which are that to the soul, as feet are to the body; and when they move right, move heavenward, Godward, and Christward; but sometimes they are inordinate, and cleave to the things of this world: or the outward life and conversation is meant, which is attended with daily infirmities; and each of these need washing in the blood of Christ. His "hands" may design all his actions, works, services, duties, and performances, the hand being the instrument of action; and not only the hands of wicked men, but even of saints, need washing, their best righteousnesses being as filthy rags. By his "head" may be meant doctrines and principles imbibed in the mind, and expressed by the lips, which were not free from mistake and pollution, and needed purging and cleansing; for the disciples were not as yet clear from the prejudices of the Jewish nation, especially relating to the nature of the Messiah's kingdom.
John Wesley
13:9 Lord, not my feet only - How fain would man be wiser than God! Yet this was well meant, though ignorant earnestness.
Robert Jamieson, A. R. Fausset and David Brown
13:9 Lord, not my feet only, but also my hands and my head--that is, "To be severed from Thee, Lord, is death to me: If that be the meaning of my speech, I tread upon it; and if to be washed of Thee have such significance, then not my feet only, but hands, head, and all, be washed!" This artless expression of clinging, life-and-death attachment to Jesus, and felt dependence upon Him for his whole spiritual well-being, compared with the similar saying in Jn 6:68-69 (see on Jn 6:68-69), furnishes such evidence of historic verity such as no thoroughly honest mind can resist.
13:1013:10: Ասէ ցնա Յիսուս. Լուացելոյն չէ՛ ինչ պիտոյ, բայց զի զո՛տսն լուանայցէ, քանզի ամենեւի՛ն սուրբ է. եւ դուք սուրբ էք, այլ ո՛չ ամենեքեան։
10. Յիսուս նրան ասաց. «Լուացուածին ուրիշ բան պէտք չէ, բայց միայն ոտքերը լուանալ, քանի որ ամբողջութեամբ մաքուր է. եւ դուք մաքուր էք, բայց ոչ բոլորդ»:
10 Յիսուս ըսաւ անոր. «Լուացուածին՝ ոտքերը լուալէն զատ ուրիշ բան պէտք չէ. ա՛լ բոլորովին մաքուր է. եւ դուք մաքուր էք, ո՛չ թէ ամէնքդ»,
Ասէ ցնա Յիսուս. Լուացելոյն չէ ինչ պիտոյ, բայց զի զոտսն լուանայցէ, քանզի ամենեւին սուրբ է. եւ դուք սուրբ էք, այլ ոչ ամենեքին:

13:10: Ասէ ցնա Յիսուս. Լուացելոյն չէ՛ ինչ պիտոյ, բայց զի զո՛տսն լուանայցէ, քանզի ամենեւի՛ն սուրբ է. եւ դուք սուրբ էք, այլ ո՛չ ամենեքեան։
10. Յիսուս նրան ասաց. «Լուացուածին ուրիշ բան պէտք չէ, բայց միայն ոտքերը լուանալ, քանի որ ամբողջութեամբ մաքուր է. եւ դուք մաքուր էք, բայց ոչ բոլորդ»:
10 Յիսուս ըսաւ անոր. «Լուացուածին՝ ոտքերը լուալէն զատ ուրիշ բան պէտք չէ. ա՛լ բոլորովին մաքուր է. եւ դուք մաքուր էք, ո՛չ թէ ամէնքդ»,
zohrab-1805▾ eastern-1994▾ western am▾
13:1010: Иисус говорит ему: омытому нужно только ноги умыть, потому что чист весь; и вы чисты, но не все.
13:10  λέγει αὐτῶ ὁ ἰησοῦς, ὁ λελουμένος οὐκ ἔχει χρείαν εἰ μὴ τοὺς πόδας νίψασθαι, ἀλλ᾽ ἔστιν καθαρὸς ὅλος· καὶ ὑμεῖς καθαροί ἐστε, ἀλλ᾽ οὐχὶ πάντες.
13:10. λέγει (It-fortheth) αὐτῷ (unto-it,"Ἰησοῦς (an-Iesous,"Ὁ (The-one) λελουμένος (having-had-come-to-be-bathed) οὐκ (not) ἔχει (it-holdeth) χρείαν (to-an-affording-of) [εἰ "[if) μὴ (lest) τοὺς (to-the-ones) πόδας] (to-feet]" νίψασθαι , ( to-have-washed ,"ἀλλ' (other) ἔστιν (it-be) καθαρὸς (cleansed) ὅλος: (whole,"καὶ (and) ὑμεῖς (ye) καθαροί ( cleansed ) ἐστε, (ye-be,"ἀλλ' (other) οὐχὶ (unto-not) πάντες . ( all )
13:10. dicit ei Iesus qui lotus est non indiget ut lavet sed est mundus totus et vos mundi estis sed non omnesJesus saith to him: He that is washed needeth not but to wash his feet, but is clean wholly. And you are clean, but not all.
10. Jesus saith to him, He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.
13:10. Jesus said to him: “He who is washed need only wash his feet, and then he will be entirely clean. And you are clean, but not all.”
13:10. Jesus saith to him, He that is washed needeth not save to wash [his] feet, but is clean every whit: and ye are clean, but not all.
Jesus saith to him, He that is washed needeth not save to wash [his] feet, but is clean every whit: and ye are clean, but not all:

10: Иисус говорит ему: омытому нужно только ноги умыть, потому что чист весь; и вы чисты, но не все.
13:10  λέγει αὐτῶ ὁ ἰησοῦς, ὁ λελουμένος οὐκ ἔχει χρείαν εἰ μὴ τοὺς πόδας νίψασθαι, ἀλλ᾽ ἔστιν καθαρὸς ὅλος· καὶ ὑμεῖς καθαροί ἐστε, ἀλλ᾽ οὐχὶ πάντες.
13:10. dicit ei Iesus qui lotus est non indiget ut lavet sed est mundus totus et vos mundi estis sed non omnes
Jesus saith to him: He that is washed needeth not but to wash his feet, but is clean wholly. And you are clean, but not all.
13:10. Jesus said to him: “He who is washed need only wash his feet, and then he will be entirely clean. And you are clean, but not all.”
13:10. Jesus saith to him, He that is washed needeth not save to wash [his] feet, but is clean every whit: and ye are clean, but not all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:10: He that is washed - That is, he who has been in the bath, as probably all the apostles had lately been, in order to prepare themselves the better for the paschal solemnity; for on that occasion, it was the custom of the Jews to bathe twice.
Needeth not save to wash his feet - To cleanse them from any dirt or dust that might have adhered to them, in consequence of walking from the bath to the place of supper. The washing, therefore, of the feet of such persons was all that was necessary, previously to their sitting down to table; The Hindoos walk home from bathing barefoot, and, on entering the house wash their feet again. To this custom our Lord evidently alludes.
If these last words of our Lord had any spiritual reference, it is not easy to say what it was. A common opinion is the following: He who is washed - who is justified through the blood of the Lamb, needeth only to wash his feet - to regulate all his affections and desires; and to get, by faith, his conscience cleansed from any fresh guilt, which he may have contracted since his justification.
Ye are clean, but not all - Eleven of you are upright and sincere; the twelfth is a traitor. So it appears he had washed the feet of all the twelve; but as no external ablutions can purify a hypocrite or a traitor, therefore Judas still remained unclean.
Albert Barnes: Notes on the Bible - 1834
13:10: He that is washed - This is a difficult passage, and interpreters have been divided about its meaning. Some have supposed that it was customary to bathe before eating the paschal supper, and that the apostles did it; Jesus having said, "he that hath bathed his body is clean except in regard to his feet - to the dirt contracted in returning from the bath, and that there was need only that the feet should be washed in order to prepare them properly to receive the supper." They suppose, also, that the lesson which Jesus meant to teach was that they were really pure Joh 15:3; that they were qualified to partake of the ordinances of religion, and needed only to be purified from occasional blemishes and impurities (Grotius). Others say that there is not evidence that the Jews bathed before partaking of the Paschal Supper, but that reference is made to the custom of washing their hands and their face. It is known that this was practiced. See the Mat 15:2 note; Mar 7:3-4 notes. Peter had requested him to wash his hands and his head. Jesus told him that as that had been done, it was unnecessary to repeat it; but to wash the feet was an act of hospitality, the office of a servant, and that all that was needed now was for him to show this condescension and humility. Probably reference is had here to internal purity, as Jesus was fond of drawing illustrations from every quarter to teach them spiritual doctrine; as if he had said, "You are clean by my word and ministry Joh 15:3; you are my followers, and are prepared for the scene before you. But one thing remains. And as, when we come to this rite, having washed, there remains no need of washing except to wash the feet, so there is now nothing remaining but for me to show you an example that you will always remember, and that shall complete my public instructions to you."
Is clean - This word may apply to the body or the soul.
Every whit - Altogether, wholly.
Ye are clean - Here the word has doubtless reference to the mind and heart.
But not all - You are not all my true followers, and fitted for the ordinance before us.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:10: He: Lev 16:26, Lev 16:28, Lev 17:15, Lev 17:16; Num 19:7, Num 19:8, Num 19:12, Num 19:13, Num 19:19-21; Heb 9:10 *Gr.
needeth: Ecc 7:20; Mat 6:12; Rom 7:20-23; Co2 7:1; Eph 4:22-24, Eph 5:26, Eph 5:27; Th1 5:23; Jam 3:2; Jo1 1:7-10
but: Sol 4:7; Jer 50:20; Co2 5:17, Co2 5:21
ye: Joh 15:3
John Gill
13:10 Jesus saith to him, he that is washed,.... Not he that is baptized; for every such person is not wholly clean, but he who is regenerated by the Spirit of God, or rather, who is washed in the blood of Christ: such an one "is clean every whit"; is all over clean; not that he has no sin in him, nor commits any; but as he is washed in the blood of Christ, and justified by his righteousness, he is wholly and entirely clean in the sight of God; for he is justified from all things he could not be justified from by the law of Moses; all his sins are pardoned, and he is perfectly righteous before God; and so is perfectly clean through the word or sentence of justification and absolution pronounced on him, which must be understood in a forensic or law sense. And such an one
needeth not, save to wash his feet, but is clean every whit; the feet of his life and conversation, which are continually gathering dirt, and need daily washing in the blood of Christ; and therefore recourse must be constantly had to that fountain to wash in, for sin and for uncleanness. The allusion is either to persons washed all over in a bath, who have no need to wash again, unless their feet, which may contract some soil in coming out of it; or to travellers, who have often need to wash their feet, though no other part, and such is the case of the children of God in this life; or rather to the priests, who having bathed themselves in the morning, needed not to wash again all the day, except their hands and feet, on certain occasions (x).
And ye are clean, but not all; which shows, that justifying and regenerating grace are common to all the true disciples of Christ; they are equally born again, alike justified, and are as clean one as an other in the sight of God; not only Peter, but all the apostles, were clean, excepting one; there was one of them, Judas, who was not clean; and therefore he says, but not all: whence it may be observed, that among the purest societies, there are some unclean persons; there was a Judas, an unclean person among the pure disciples of Christ; there are chaff and tares among his wheat, goats among his sheep, and foolish virgins along with the wise ones.
(x) Misn. Yoma, c. 3. sect. 3.
John Wesley
13:10 And so ye, having been already cleansed, need only to wash your feet - That is, to walk holy and undefiled.
Robert Jamieson, A. R. Fausset and David Brown
13:10 He that is washed--in this thorough sense, to express which the word is carefully changed to one meaning to wash as in a bath.
needeth not--to be so washed any more.
save to wash his feet--needeth to do no more than wash his feet (and here the former word is resumed, meaning to wash the hands or feet).
but is clean every whit--as a whole. This sentence is singularly instructive. Of the two cleansings, the one points to that which takes place at the commencement of the Christian life, embracing complete absolution from sin as a guilty state, and entire deliverance from it as a polluted life (Rev_ 1:5; 1Cor 6:11) --or, in the language of theology, Justification and Regeneration. This cleansing is effected once for all, and is never repeated. The other cleansing, described as that of "the feet," is such as one walking from a bath quite cleansed still needs, in consequence of his contact with the earth. (Compare Ex 30:18-19). It is the daily cleansing which we are taught to seek, when in the spirit of adoption we say, "Our Father which art in heaven . . . forgive us our debts" (Mt 6:9, Mt 6:12); and, when burdened with the sense of manifold shortcomings--as what tender spirit of a Christian is not?--is it not a relief to be permitted thus to wash our feet after a day's contact with the earth? This is not to call in question the completeness of our past justification. Our Lord, while graciously insisting on washing Peter's feet, refuses to extend the cleansing farther, that the symbolical instruction intended to be conveyed might not be marred.
and ye are clean--in the first and whole sense.
but not all--important, as showing that Judas, instead of being as true-hearted a disciple as the rest at first, and merely falling away afterwards--as many represent it--never experienced that cleansing at all which made the others what they were.
13:1113:11: Զի գիտէ՛ր զայն որ մատնելոցն էր զնա. վասն այնորիկ ասաց՝ թէ ո՛չ ամենեքեան սուրբ էք։
11. Քանի որ նա գիտէր նրան, ով իրեն մատնելու էր, դրա համար ասաց. «Բոլորդ չէ, որ մաքուր էք»:
11 Վասն զի կը ճանչնար զանիկա, որ զինք պիտի մատնէր. անոր համար ըսաւ. «Ոչ թէ ամէնքդ ալ մաքուր էք»։
Զի գիտէր զայն որ մատնելոցն էր զնա. վասն այնորիկ ասաց թէ` Ոչ ամենեքին սուրբ էք:

13:11: Զի գիտէ՛ր զայն որ մատնելոցն էր զնա. վասն այնորիկ ասաց՝ թէ ո՛չ ամենեքեան սուրբ էք։
11. Քանի որ նա գիտէր նրան, ով իրեն մատնելու էր, դրա համար ասաց. «Բոլորդ չէ, որ մաքուր էք»:
11 Վասն զի կը ճանչնար զանիկա, որ զինք պիտի մատնէր. անոր համար ըսաւ. «Ոչ թէ ամէնքդ ալ մաքուր էք»։
zohrab-1805▾ eastern-1994▾ western am▾
13:1111: Ибо знал Он предателя Своего, потому [и] сказал: не все вы чисты.
13:11  ᾔδει γὰρ τὸν παραδιδόντα αὐτόν· διὰ τοῦτο εἶπεν ὅτι οὐχὶ πάντες καθαροί ἐστε.
13:11. ᾔδει (It-had-come-to-have-seen) γὰρ (therefore) τὸν (to-the-one) παραδιδόντα (to-giving-beside) αὐτόν: (to-it) διὰ (through) τοῦτο (to-the-one-this) εἶπεν (it-had-said) ὅτι (to-which-a-one,"Οὐχὶ (Unto-not) πάντες ( all ) καθαροί ( cleansed ) ἐστε. (ye-be)
13:11. sciebat enim quisnam esset qui traderet eum propterea dixit non estis mundi omnesFor he knew who he was that would betray him; therefore he said: You are not all clean.
11. For he knew him that should betray him; therefore said he, Ye are not all clean.
13:11. For he knew which one would betray him. For this reason, he said, “You are not all clean.”
13:11. For he knew who should betray him; therefore said he, Ye are not all clean.
For he knew who should betray him; therefore said he, Ye are not all clean:

11: Ибо знал Он предателя Своего, потому [и] сказал: не все вы чисты.
13:11  ᾔδει γὰρ τὸν παραδιδόντα αὐτόν· διὰ τοῦτο εἶπεν ὅτι οὐχὶ πάντες καθαροί ἐστε.
13:11. sciebat enim quisnam esset qui traderet eum propterea dixit non estis mundi omnes
For he knew who he was that would betray him; therefore he said: You are not all clean.
13:11. For he knew which one would betray him. For this reason, he said, “You are not all clean.”
13:11. For he knew who should betray him; therefore said he, Ye are not all clean.
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Albert Barnes: Notes on the Bible - 1834
13:11: Who should betray him - Greek: "He knew him who was about to betray him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:11: Joh 13:18, Joh 13:21, Joh 13:26, Joh 2:25, Joh 6:64-71, Joh 17:12; Mat 26:24, Mat 26:25
John Gill
13:11 For he knew who should betray him,.... That is, Jesus, as Beza's ancient copy, and the Syriac and Persic versions read. This he knew from the beginning; not only from the beginning of his ministry, when he chose his twelve apostles, but from the beginning of time, yea, from everlasting; this being fixed by the determinate counsel of God, which he, as the omniscient God, was privy to: he knew what preparations were making, and how things were then working, in order to bring it about; he knew that Satan had already put it into Judas's heart, and that he had consented to it;
therefore, said he, ye are not all clean: he does not mention his name, though he could have done so, it not being as yet proper to make so full a discovery of him, before the matter was ripe for execution; and also to put all the disciples upon examination of themselves.
13:1213:12: Եւ յորժամ լուաց զոտս նոցա, ա՛ռ զհանդերձսն իւր՝ եւ դարձեա՛լ բազմեցաւ, եւ ասէ ցնոսա. Գիտէ՛ք զինչ արարիդ ձեզ։
12. Եւ երբ նրանց ոտքերը լուաց, վերցրեց իր զգեստները եւ դարձեալ սեղան նստեց ու ասաց նրանց. «Գիտէ՞ք, թէ այդ ինչ արեցի ձեզ:
12 Երբ անոնց ոտքերը լուաց եւ իր հանդերձները առնելով նորէն սեղան նստաւ, ըսաւ անոնց. «Գիտէ՞ք, ի՛նչ ըրի ձեզի։
Եւ յորժամ լուաց զոտս նոցա, ա՛ռ զհանդերձսն իւր եւ դարձեալ բազմեցաւ, եւ ասէ ցնոսա. Գիտէ՞ք զինչ արարիդ ձեզ:

13:12: Եւ յորժամ լուաց զոտս նոցա, ա՛ռ զհանդերձսն իւր՝ եւ դարձեա՛լ բազմեցաւ, եւ ասէ ցնոսա. Գիտէ՛ք զինչ արարիդ ձեզ։
12. Եւ երբ նրանց ոտքերը լուաց, վերցրեց իր զգեստները եւ դարձեալ սեղան նստեց ու ասաց նրանց. «Գիտէ՞ք, թէ այդ ինչ արեցի ձեզ:
12 Երբ անոնց ոտքերը լուաց եւ իր հանդերձները առնելով նորէն սեղան նստաւ, ըսաւ անոնց. «Գիտէ՞ք, ի՛նչ ըրի ձեզի։
zohrab-1805▾ eastern-1994▾ western am▾
13:1212: Когда же умыл им ноги и надел одежду Свою, то, возлегши опять, сказал им: знаете ли, что Я сделал вам?
13:12  ὅτε οὗν ἔνιψεν τοὺς πόδας αὐτῶν [καὶ] ἔλαβεν τὰ ἱμάτια αὐτοῦ καὶ ἀνέπεσεν πάλιν, εἶπεν αὐτοῖς, γινώσκετε τί πεποίηκα ὑμῖν;
13:12. Ὅτε (Which-also) οὖν (accordingly) ἔνιψεν (it-washed) τοὺς (to-the-ones) πόδας (to-feet) αὐτῶν (of-them) καὶ (and) ἔλαβεν (it-had-taken) τὰ (to-the-ones) ἱμάτια (to-apparelets) αὐτοῦ (of-it) καὶ (and) ἀνέπεσεν, (it-had-fallen-up,"πάλιν (unto-furthered) εἶπεν (it-had-said) αὐτοῖς (unto-them,"Γινώσκετε (Ye-acquaint) τί (to-what-one) πεποίηκα (I-had-come-to-do-unto) ὑμῖν; (unto-ye?"
13:12. postquam ergo lavit pedes eorum et accepit vestimenta sua cum recubuisset iterum dixit eis scitis quid fecerim vobisThen after he had washed their feet and taken his garments, being set down again, he said to them: Know you what I have done to you?
12. So when he had washed their feet, and taken his garments, and sat down again, he said unto them, Know ye what I have done to you?
13:12. And so, after he washed their feet and received his vestments, when he had sat down at table again, he said to them: “Do you know what I have done for you?
13:12. So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?
So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you:

12: Когда же умыл им ноги и надел одежду Свою, то, возлегши опять, сказал им: знаете ли, что Я сделал вам?
13:12  ὅτε οὗν ἔνιψεν τοὺς πόδας αὐτῶν [καὶ] ἔλαβεν τὰ ἱμάτια αὐτοῦ καὶ ἀνέπεσεν πάλιν, εἶπεν αὐτοῖς, γινώσκετε τί πεποίηκα ὑμῖν;
13:12. postquam ergo lavit pedes eorum et accepit vestimenta sua cum recubuisset iterum dixit eis scitis quid fecerim vobis
Then after he had washed their feet and taken his garments, being set down again, he said to them: Know you what I have done to you?
13:12. And so, after he washed their feet and received his vestments, when he had sat down at table again, he said to them: “Do you know what I have done for you?
13:12. So after he had washed their feet, and had taken his garments, and was set down again, he said unto them, Know ye what I have done to you?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: - 15: Разъясняя ближайший смысл омовения ног, Господь говорит, что Он этим дал пример того, как Его последователи должны поступать в отношении друг другу.

Вы должны умывать.. . Это поведение, конечно, нужно понимать не в буквальном, а в символическом смысле. Так, в 1Тим. 5:10: омовение ног упоминается, как проявление или синоним деятельной христианской любви к ближнему. Господь здесь говорит не о том, что именно должны делать Его ученики, а о том, как они должны, с какими мыслями и чувствами совершать служение ближним. Нужно делать это не только в силу обязанности, но из любви, как сделал это Сам Христос.

Учитель и Господь. Эти названия соответствуют тогдашним еврейским титулам, какими величали раввинов их ученики: равви и мар. Но Христос, конечно, придает этим наименованиям, с какими апостолы обращались к Нему, реальное значение. Его апостолы, конечно, видят в Нем единого истинного Учителя и истинного Владыку, и они вполне правы, потому что Он в самом деле таков. А отсюда следует, что они обязаны во всей точности исполнять Его повеления.
Adam Clarke: Commentary on the Bible - 1831
13:12: Know ye what I have done - Our Lord had told Peter, in the presence of the rest, Joh 13:7, that he should afterwards know what was the intent and meaning of this washing; and now he begins to fulfill his promise; therefore I think it more likely that he gives a command, here, than asks a question, as he knew himself that they did not comprehend his design. On this account γινωσκετε might be translated in the imperative mood, Consider what I have done.
Albert Barnes: Notes on the Bible - 1834
13:12: Know ye what ... - Do you know the meaning or design of what I have done unto you?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:12: Know: Joh 13:7; Eze 24:19, Eze 24:24; Mat 13:51; Mar 4:13
John Gill
13:12 So after he had washed their feet,.... Not Peter's only, but the rest of the disciples also: some have thought, that he washed only the feet of some of them, and not all; but it seems, by this expression, that he performed this service to each of them: and when he had gone through it with everyone of them:
and had taken his garments, and put them on,
and was sat down again; at the table with his disciples, supper not being yet ended; when having done his work as a servant, he reassumes the air and authority of Lord and master, and begins to teach and instruct, into the design and use of what he had been doing, which he introduces by putting this question;
he said unto them, know ye what I have done to you? They knew the outward action he had done to them, that he had washed their feet; but, as yet, they did not know the mystery of it, Christ's design in it, and what he would have them learn from it.
Robert Jamieson, A. R. Fausset and David Brown
13:12 Know ye what I have done?--that is, its intent. The question, however, was put merely to summon their attention to His own answer.
13:1313:13: Դուք կոչէք զիս Վարդապե՛տ եւ Տէր, եւ բարւո՛ք առնէք. քանզի ե՛մ իսկ[1889]։ [1889] Ոմանք. Եւ բարիոք ասէք. զի եւ եմ իսկ։
13. Դուք ինձ Վարդապետ եւ Տէր էք կոչում. եւ լաւ էք անում, քանի որ իսկապէս ե՛մ.
13 Դուք զիս Վարդապետ ու Տէր կը կոչէք եւ աղէկ կ’ընէք, վասն զի այնպէս եմ։
Դուք կոչէք զիս Վարդապետ եւ Տէր, եւ բարւոք ասէք, քանզի եմ իսկ:

13:13: Դուք կոչէք զիս Վարդապե՛տ եւ Տէր, եւ բարւո՛ք առնէք. քանզի ե՛մ իսկ[1889]։
[1889] Ոմանք. Եւ բարիոք ասէք. զի եւ եմ իսկ։
13. Դուք ինձ Վարդապետ եւ Տէր էք կոչում. եւ լաւ էք անում, քանի որ իսկապէս ե՛մ.
13 Դուք զիս Վարդապետ ու Տէր կը կոչէք եւ աղէկ կ’ընէք, վասն զի այնպէս եմ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1313: Вы называете Меня Учителем и Господом, и правильно говорите, ибо Я точно то.
13:13  ὑμεῖς φωνεῖτέ με ὁ διδάσκαλος καὶ ὁ κύριος, καὶ καλῶς λέγετε, εἰμὶ γάρ.
13:13. ὑμεῖς (Ye) φωνεῖτέ (ye-sound-unto) με (to-me,"Ὁ (The-one) διδάσκαλος (a-teaching-speaker,"καί (and,"Ὁ (The-one) κύριος, (Authority-belonged) καὶ (and) καλῶς (unto-seemly) λέγετε, (ye-forth,"εἰμὶ (I-be) γάρ. (therefore)
13:13. vos vocatis me magister et Domine et bene dicitis sum etenimYou call me Master and Lord. And you say well: for so I am.
13. Ye call me, Master, and, Lord: and ye say well; for so I am.
13:13. You call me Teacher and Lord, and you speak well: for so I am.
13:13. Ye call me Master and Lord: and ye say well; for [so] I am.
Ye call me Master and Lord: and ye say well; for [so] I am:

13: Вы называете Меня Учителем и Господом, и правильно говорите, ибо Я точно то.
13:13  ὑμεῖς φωνεῖτέ με ὁ διδάσκαλος καὶ ὁ κύριος, καὶ καλῶς λέγετε, εἰμὶ γάρ.
13:13. vos vocatis me magister et Domine et bene dicitis sum etenim
You call me Master and Lord. And you say well: for so I am.
13:13. You call me Teacher and Lord, and you speak well: for so I am.
13:13. Ye call me Master and Lord: and ye say well; for [so] I am.
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Adam Clarke: Commentary on the Bible - 1831
13:13: Ye call me Master and Lord - Ὁ διδασκαλος και ὁ κυριος, similar to רבי Rabbi, and מר Mar, titles very common among the Jewish doctors, as may be seen in Schoettgen. This double title was not given except to the most accredited teachers, רבי ומורי Rabbi vemore, my master, my lord!
Albert Barnes: Notes on the Bible - 1834
13:13: Ye call me Master - Teacher.
And Lord - This word is applied to one who rules, and is often given to God as being the Proprietor and Ruler of all things. It is given to Christ many hundred times in the New Testament.
Ye say well ... - Mat 23:8, Mat 23:10.
So I am - That is, he was their Teacher and Instructor, and he was their Sovereign and King.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:13: call: Joh 11:28; Mat 7:21, Mat 7:22, Mat 23:8-10; Luk 6:46; Rom 14:8, Rom 14:9; Co1 8:6, Co1 12:3; Phi 2:11, Phi 3:8; Pe2 1:14-16
and: Jer 1:12; Luk 7:43, Luk 10:28; Jam 2:19
John Gill
13:13 Ye call me Master and Lord,.... and "Master" and "Lord", were dignified titles among the Jews, which they frequently (y) gave to their doctors and men of learning, and are often to be met with in their writings: hence the disciples called Christ by these names, not out of flattery, but reverence of him, and esteem for him; nor are they blamed, but commended for it:
and ye say well, for so I am; though he had acted the part of a servant in such a surprising manner, by washing their feet; yet he had not dropped and lost, but still maintains his place and authority as a "Master" to teach and instruct them, and as a "Lord" to rule and govern them.
(y) Vid. T. Bab. Beracot, fol. 3. 1. Derech Erets, c. 6. fol. 18. 2.
Robert Jamieson, A. R. Fausset and David Brown
13:13 Ye call me Master--Teacher.
and Lord--learning of Him in the one capacity, obeying Him in the other.
and ye say well, for so I am--The conscious dignity with which this claim is made is remarkable, following immediately on His laying aside the towel of service. Yet what is this whole history but a succession of such astonishing contrast from first to last?
13:1413:14: Իսկ արդ՝ եթէ ես լուացի զոտս ձեր՝ Տէրս եւ Վարդապետս, եւ դուք պարտիք զմիմեա՛նց ոտս լուանալ[1890]։ [1890] Ոմանք. Զմիմեանց զոտս լու՛՛։
14. իսկ արդ, եթէ ես՝ Տէրս եւ Վարդապետս, լուացի ձեր ոտքերը, դուք էլ պարտաւոր էք միմեանց ոտքերը լուանալ.
14 Եթէ ես Տէրս ու Վարդապետս ձեր ոտքերը լուացի, ուրեմն պէտք է որ դուք ալ իրարու ոտքերը լուաք։
Իսկ արդ եթէ ես լուացի զոտս ձեր, Տէրս եւ Վարդապետս, եւ դուք պարտիք զմիմեանց ոտս լուանալ:

13:14: Իսկ արդ՝ եթէ ես լուացի զոտս ձեր՝ Տէրս եւ Վարդապետս, եւ դուք պարտիք զմիմեա՛նց ոտս լուանալ[1890]։
[1890] Ոմանք. Զմիմեանց զոտս լու՛՛։
14. իսկ արդ, եթէ ես՝ Տէրս եւ Վարդապետս, լուացի ձեր ոտքերը, դուք էլ պարտաւոր էք միմեանց ոտքերը լուանալ.
14 Եթէ ես Տէրս ու Վարդապետս ձեր ոտքերը լուացի, ուրեմն պէտք է որ դուք ալ իրարու ոտքերը լուաք։
zohrab-1805▾ eastern-1994▾ western am▾
13:1414: Итак, если Я, Господь и Учитель, умыл ноги вам, то и вы должны умывать ноги друг другу.
13:14  εἰ οὗν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας ὁ κύριος καὶ ὁ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας·
13:14. εἰ (If) οὖν (accordingly) ἐγὼ (I) ἔνιψα (I-washed) ὑμῶν (of-ye) τοὺς (to-the-ones) πόδας (to-feet,"ὁ (the-one) κύριος (Authority-belonged) καὶ (and) ὁ (the-one) διδάσκαλος, (a-teaching-speaker,"καὶ (and) ὑμεῖς (ye) ὀφείλετε (ye-debt) ἀλλήλων ( of-one-to-other ) νίπτειν (to-wash) τοὺς (to-the-ones) πόδας: (to-feet)
13:14. si ergo ego lavi vestros pedes Dominus et magister et vos debetis alter alterius lavare pedesIf then I being your Lord and Master, have washed your feet; you also ought to wash one another's feet.
14. If I then, the Lord and the Master, have washed your feet, ye also ought to wash one another’s feet.
13:14. Therefore, if I, your Lord and Teacher, have washed your feet, you also ought to wash the feet of one another.
13:14. If I then, [your] Lord and Master, have washed your feet; ye also ought to wash one another’s feet.
If I then, [your] Lord and Master, have washed your feet; ye also ought to wash one another' s feet:

14: Итак, если Я, Господь и Учитель, умыл ноги вам, то и вы должны умывать ноги друг другу.
13:14  εἰ οὗν ἐγὼ ἔνιψα ὑμῶν τοὺς πόδας ὁ κύριος καὶ ὁ διδάσκαλος, καὶ ὑμεῖς ὀφείλετε ἀλλήλων νίπτειν τοὺς πόδας·
13:14. si ergo ego lavi vestros pedes Dominus et magister et vos debetis alter alterius lavare pedes
If then I being your Lord and Master, have washed your feet; you also ought to wash one another's feet.
13:14. Therefore, if I, your Lord and Teacher, have washed your feet, you also ought to wash the feet of one another.
13:14. If I then, [your] Lord and Master, have washed your feet; ye also ought to wash one another’s feet.
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Adam Clarke: Commentary on the Bible - 1831
13:14: Ye also ought to wash one another feet - That is, ye should be ready, after my example, to condescend to all the weakness of your brethren; to be willing to do the meanest offices for them, and to prefer the least of them in honor to yourselves.
Albert Barnes: Notes on the Bible - 1834
13:14: Ye also ought to wash ... - Some have understood this literally as instituting a religious rite which we ought to observe; but this was evidently not the design; because:
1. There is no evidence that Jesus intended it as a religious observance, like the Lord's Supper or the ordinance of baptism.
2. It was not observed by the apostles or the primitive Christians as a religious rite.
3. It was a rite of hospitality among the Jews, a common, well-known thing, and performed by servants.
4. It is the manifest design of Jesus here to inculcate a lesson of humility; to teach them by his example that they ought to condescend to the most humble offices for the benefit of others. They ought not to be proud, and vain, and unwilling to occupy a low place, but to regard themselves as the servants of each other, and as willing to befriend each other in every way. And especially as they were to be founders of the church, and to be greatly honored, he took this occasion of warning them against the dangers of ambition, and of teaching them, by an example that they could not forget, the duty of humility.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:14: I then: Mat 20:26-28; Mar 10:43-45; Luk 22:26, Luk 22:27; Co2 8:9; Phi 2:5-8; Heb 5:8, Heb 5:9, Heb 12:2
ye also: Act 20:35; Rom 12:10, Rom 12:16, Rom 15:1-3; Co1 8:13, Co1 9:19-22; Co2 10:1; Gal 5:13; Gal 6:1, Gal 6:2; Phi 2:2-5; Pe1 4:1, Pe1 5:5
John Gill
13:14 If I then your Lord and Master,.... Christ argues from these titles and characters, which his disciples rightly gave him, and from what he had done to them, though he stood in such a superior relation to them, to their duty one towards another; that since, says he, I
have washed your feet, ye also ought to wash one another's feet: by which he does not mean barely, that they should perform this single action; but as this was an instance of humility and condescension, and doing a good office to strangers and travellers, and was afterwards an expression of love to the saints, see Ti1 5:10, so he would teach them hereby, to behave in a spirit of humility and condescension to one another, to do every kind and good office, and by love to serve one another in all things.
John Wesley
13:14 Ye ought also to wash one another's feet - And why did they not? Why do we not read of any one apostle ever washing the feet of any other? Because they understood the Lord better. They knew he never designed that this should be literally taken. He designed to teach them the great lesson of humble love, as well as to confer inward purity upon them. And hereby he teaches us, In every possible way to assist each other in attaining that purity; To wash each other's feet, by performing all sorts of good offices to each other, even those of the lowest kind, when opportunity serves, and the necessity of any calls for them.
Robert Jamieson, A. R. Fausset and David Brown
13:14 If I then--the Lord.
have washed your feet--the servants'.
ye--but fellow servants.
ought to wash one another's feet--not in the narrow sense of a literal washing, profanely caricatured by popes and emperors, but by the very humblest real services one to another.
13:1513:15: Զի օրինա՛կ մի ետո՛ւ ձեզ, զի որպէս ե՛ս ձեզ արարի, եւ դո՛ւք առնիջիք[1891]։[1891] Ոսկան. Օրինակ մի ետու ես ձեզ։ Օրինակ մի. Ետու ձեզ՝ որպէս դուք առնիջիք։
15. որովհետեւ մի օրինակ տուի ձեզ, որ, ինչպէս ես ձեզ արեցի, դուք էլ նոյն ձեւով անէք:
15 Վասն զի ձեզի օրինակ մը տուի, որպէս զի ինչպէս ես ձեզի ըրի՝ դուք ալ ընէք։
Զի օրինակ մի ետու ձեզ, զի որպէս ես ձեզ արարի, եւ դուք առնիջիք:

13:15: Զի օրինա՛կ մի ետո՛ւ ձեզ, զի որպէս ե՛ս ձեզ արարի, եւ դո՛ւք առնիջիք[1891]։
[1891] Ոսկան. Օրինակ մի ետու ես ձեզ։ Օրինակ մի. Ետու ձեզ՝ որպէս դուք առնիջիք։
15. որովհետեւ մի օրինակ տուի ձեզ, որ, ինչպէս ես ձեզ արեցի, դուք էլ նոյն ձեւով անէք:
15 Վասն զի ձեզի օրինակ մը տուի, որպէս զի ինչպէս ես ձեզի ըրի՝ դուք ալ ընէք։
zohrab-1805▾ eastern-1994▾ western am▾
13:1515: Ибо Я дал вам пример, чтобы и вы делали то же, что Я сделал вам.
13:15  ὑπόδειγμα γὰρ ἔδωκα ὑμῖν ἵνα καθὼς ἐγὼ ἐποίησα ὑμῖν καὶ ὑμεῖς ποιῆτε.
13:15. ὑπόδειγμα (to-a-showing-under-to) γὰρ (therefore) ἔδωκα (I-gave) ὑμῖν (unto-ye) ἵνα (so) καθὼς (down-as) ἐγὼ (I) ἐποίησα (I-did-unto) ὑμῖν (unto-ye) καὶ (and) ὑμεῖς (ye) ποιῆτε. (ye-might-do-unto)
13:15. exemplum enim dedi vobis ut quemadmodum ego feci vobis ita et vos faciatisFor I have given you an example, that as I have done to you, so you do also.
15. For I have given you an example, that ye also should do as I have done to you.
13:15. For I have given you an example, so that just as I have done for you, so also should you do.
13:15. For I have given you an example, that ye should do as I have done to you.
For I have given you an example, that ye should do as I have done to you:

15: Ибо Я дал вам пример, чтобы и вы делали то же, что Я сделал вам.
13:15  ὑπόδειγμα γὰρ ἔδωκα ὑμῖν ἵνα καθὼς ἐγὼ ἐποίησα ὑμῖν καὶ ὑμεῖς ποιῆτε.
13:15. exemplum enim dedi vobis ut quemadmodum ego feci vobis ita et vos faciatis
For I have given you an example, that as I have done to you, so you do also.
13:15. For I have given you an example, so that just as I have done for you, so also should you do.
13:15. For I have given you an example, that ye should do as I have done to you.
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R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:15: given: Mat 11:29; Rom 15:5 *marg. Eph 5:2; Pe1 2:21, Pe1 3:17, Pe1 3:18; Jo1 2:6
John Gill
13:15 For I have given you an example,.... Christ is an example to his people, in many things; not in his miraculous performances and mediatorial work, but in the exercise of grace, of meekness, humility, love, patience, and the like; and in the discharge of duty, in submission to ordinances, and in attending on them; and in the several duties, both to them that are without, and to them that are within; and also in his sufferings and death; not that he died merely as an example, but likewise in the room and stead of his people; but here he is spoken of, as an example, in a particular instance:
that ye should do as I have done to you; wash one another's feet, as he had washed theirs; which is not to be understood literally and singly of this action, as though this was an ordinance binding upon all persons, in all places, and to be attended to at certain stated times, as has been the practice of some: it was so understood by the church at Milain, and there practised; and this custom was continued and defended by St. Ambrose, even though not received by the church of Rome; in some places the bishop used to wash the feet of those that were baptized, which in process of time being thought sufficient, instead of baptism, was forbidden by the council at Eliberis. In imitation of this, the pope every year, on Thursday in the passion week, washes the feet of twelve men; and it is an anniversary ceremony performed by the kings of England and France, to wash the feet of twelve poor people, in commemoration of this action of Christ's: but our Lord is not to be understood literally, nor of anything that was to be done once a year, but of what was daily and constantly to be practised; and which was to be done not by one only, to all the rest, but what they were mutually to do; what they were to do to one another; for the thing signified, reaches to, and is obligatory upon all Christians. Our Lord's meaning is, that as he had, by this action, given them an example of humility, condescension, and love; so they should exercise these graces, and perform such kind offices to one another, and to all their fellow Christians.
13:1613:16: Ամէն ամէն ասե՛մ ձեզ. Ո՛չ է ծառայ՝ մեծ քան զտէր իւր. եւ ո՛չ առաքեալ՝ մե՛ծ քան զայն որ առաքեացն զնա։
16. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, ծառան աւելի մեծ չէ, քան իր տէրը, եւ ոչ էլ ուղարկուածը՝ աւելի մեծ, քան նա, ով նրան ուղարկեց:
16 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Ծառան իր տիրոջմէն մեծ չէ, ոչ ալ ղրկուածը զինք ղրկողէն մեծ է’։
Ամէն ամէն ասեմ ձեզ. Ոչ է ծառայ մեծ քան զտէր իւր, եւ ոչ առաքեալ` մեծ քան զայն որ առաքեացն զնա:

13:16: Ամէն ամէն ասե՛մ ձեզ. Ո՛չ է ծառայ՝ մեծ քան զտէր իւր. եւ ո՛չ առաքեալ՝ մե՛ծ քան զայն որ առաքեացն զնա։
16. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, ծառան աւելի մեծ չէ, քան իր տէրը, եւ ոչ էլ ուղարկուածը՝ աւելի մեծ, քան նա, ով նրան ուղարկեց:
16 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Ծառան իր տիրոջմէն մեծ չէ, ոչ ալ ղրկուածը զինք ղրկողէն մեծ է’։
zohrab-1805▾ eastern-1994▾ western am▾
13:1616: Истинно, истинно говорю вам: раб не больше господина своего, и посланник не больше пославшего его.
13:16  ἀμὴν ἀμὴν λέγω ὑμῖν, οὐκ ἔστιν δοῦλος μείζων τοῦ κυρίου αὐτοῦ οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν.
13:16. ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"οὐκ (not) ἔστιν (it-be) δοῦλος (a-bondee) μείζων (greater) τοῦ (of-the-one) κυρίου (of-authority-belonged) αὐτοῦ (of-it) οὐδὲ (not-moreover) ἀπόστολος (a-setee-off) μείζων (greater) τοῦ (of-the-one) πέμψαντος (of-having-dispatched) αὐτόν. (to-it)
13:16. amen amen dico vobis non est servus maior domino suo neque apostolus maior eo qui misit illumAmen, amen, I say to you: The servant is not greater than his lord: neither is the apostle greater than he that sent him.
16. Verily, verily, I say unto you, A servant is not greater than his lord; neither one that is sent greater than he that sent him.
13:16. Amen, amen, I say to you, the servant is not greater than his Lord, and the apostle is not greater than he who sent him.
13:16. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.
Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him:

16: Истинно, истинно говорю вам: раб не больше господина своего, и посланник не больше пославшего его.
13:16  ἀμὴν ἀμὴν λέγω ὑμῖν, οὐκ ἔστιν δοῦλος μείζων τοῦ κυρίου αὐτοῦ οὐδὲ ἀπόστολος μείζων τοῦ πέμψαντος αὐτόν.
13:16. amen amen dico vobis non est servus maior domino suo neque apostolus maior eo qui misit illum
Amen, amen, I say to you: The servant is not greater than his lord: neither is the apostle greater than he that sent him.
13:16. Amen, amen, I say to you, the servant is not greater than his Lord, and the apostle is not greater than he who sent him.
13:16. Verily, verily, I say unto you, The servant is not greater than his lord; neither he that is sent greater than he that sent him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: - 17: Что для апостолов необходимо идти на всякое самопожертвование, это Господь обосновывает тем же соображением, какое было высказано Им, когда Он в первый раз посылал апостолов на проповедь. См. объясн. к Мф. 10:24.

Блаженны вы.. . См. Мф. 5:3.
Adam Clarke: Commentary on the Bible - 1831
13:16: The servant is not greater than his lord - Christ has ennobled the acts of humility by practising them himself. The true glory of a Christian consists in being, in his measure, as humble as his Lord.
Neither he that is sent - Ουδε αποϚολος Nor an apostle. As I think these words were intended for the suppression of all worldly ambition and lordly conduct in the apostles and their successors in the ministry, therefore I think the original word αποϚολος, should be translated apostle, rather than he that is sent, because the former rendering ascertains and determines the meaning better.
Albert Barnes: Notes on the Bible - 1834
13:16: The servant is not ... - This was universally true, and this they were to remember always, that they were to manifest the same spirit that he did, and that they were to expect the same treatment from the world. See the notes at Mat 10:24-25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:16: Verily: Joh 3:3, Joh 3:5
The servant: Joh 15:20; Mat 10:24, Mat 10:25; Luk 6:40
John Gill
13:16 Verily, verily, I say unto you,.... This is a strong way of asseveration, and is used when anything of moment and importance, and worthy of attention and observation is delivered.
The servant is not greater than his Lord; it is enough that he be as his Lord, which was a common phrase among the Jews; See Gill on Mt 10:24, Mt 10:25; and as it is there made use of, to inform the disciples they must expect persecution, and to encourage them to bear it with patience; here it is designed to engage to humility; for if a master condescends to perform such an action, much more may a servant:
neither he that is sent, is greater than he that sent him. This is also a way of speaking in use among the Jews;
"R. Meir says, (z) who is greatest, he that keeps, or he that is kept? from what is written in Ps 91:11, he that is kept, is greater than he that keeps: says R. Judah, which is greatest, he that carries, or he that is carried? from what is written in Ps 91:12, he that is carried, is greater than he that carries: says R. Simeon, from what is written, in Is 6:8, , "he that sends, is greater than he that is sent".''
Which is the very phrase here used by Christ; and his meaning is this, that if it was not below him, who had chose and called, and sent them forth as his apostles, to wash their feet, they who were sent by him, should not disdain to wash one another's.
(z) Bereshit Rabba, fol. 68. 1.
John Wesley
13:16 The servant is not greater than his lord - Nor therefore ought to think much of either doing or suffering the same things.
Robert Jamieson, A. R. Fausset and David Brown
13:16 The servant is not greater than his lord, &c.--an oft-repeated saying (Mt 10:24, &c.).
If ye know these things, happy are ye if ye do them--a hint that even among real Christians the doing of such things would come lamentably short of the knowing.
13:1713:17: Եթէ զայս գիտէք, երանելի՛ եւս էք՝ եթէ առնիցէք զայս[1892]։ [1892] Ոմանք. Եթէ զայս գիտէիք. երա՛՛... թէ առնիցէք։
17. Եթէ այս բաները գիտէք, առաւել երանելի էք, եթէ դրանք կատարէք:
17 Եթէ դուք այս բաները գիտէք, երանելի էք եթէ ասոնք կատարէք։
Եթէ զայս գիտէք, երանելի եւս էք, եթէ առնիցէք զայս:

13:17: Եթէ զայս գիտէք, երանելի՛ եւս էք՝ եթէ առնիցէք զայս[1892]։
[1892] Ոմանք. Եթէ զայս գիտէիք. երա՛՛... թէ առնիցէք։
17. Եթէ այս բաները գիտէք, առաւել երանելի էք, եթէ դրանք կատարէք:
17 Եթէ դուք այս բաները գիտէք, երանելի էք եթէ ասոնք կատարէք։
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13:1717: Если это знаете, блаженны вы, когда исполняете.
13:17  εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἐὰν ποιῆτε αὐτά.
13:17. εἰ (If) ταῦτα (to-the-ones-these) οἴδατε, (ye-had-come-to-see," μακάριοί ( bless-belonged ) ἐστε (ye-be) ἐὰν (if-ever) ποιῆτε (ye-might-do-unto) αὐτά. (to-them)
13:17. si haec scitis beati eritis si feceritis eaIf you know these things, you shall be blessed if you do them.
17. If ye know these things, blessed are ye if ye do them.
13:17. If you understand this, you shall be blessed if you will do it.
13:17. If ye know these things, happy are ye if ye do them.
If ye know these things, happy are ye if ye do them:

17: Если это знаете, блаженны вы, когда исполняете.
13:17  εἰ ταῦτα οἴδατε, μακάριοί ἐστε ἐὰν ποιῆτε αὐτά.
13:17. si haec scitis beati eritis si feceritis ea
If you know these things, you shall be blessed if you do them.
13:17. If you understand this, you shall be blessed if you will do it.
13:17. If ye know these things, happy are ye if ye do them.
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Adam Clarke: Commentary on the Bible - 1831
13:17: If ye know these things, happy, etc. - True happiness consists in the knowledge of God, and in obedience to him. A man is not happy because he knows much; but because he receives much of the Divine nature, and is, in all his conduct, conformed to the Divine will. "They who have read many books (says Menu) are more exalted than such as have seldom studied; they who retain what they have read, than forgetful readers; they who fully understand, than such as only remember; and they who perform their known duty, than such as barely know it. Sacred knowledge and devotedness to God are the means by which a man can arrive at beatitude." See Institutes of Menu, c. xii. Inst. 103, 104. For a heathen this saying is very remarkable.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:17: happy: Joh 15:14; Gen 6:22; Exo 40:16; Psa 19:11, Psa 119:1-5; Eze 36:27; Mat 7:24, Mat 7:25; Mat 12:50, Mat 22:38-41; Luk 12:47, Luk 12:48; Co2 5:14, Co2 5:15; Gal 5:6; Heb 11:7, Heb 11:8; Jam 1:25, Jam 2:20-24, Jam 4:17; Rev 22:14
John Gill
13:17 If ye know these things,.... The duties they owed to him, and one another; those kind offices of love and respect to each other; the humility, condescension, and brotherly love, which ought to be in them, and of which he had given them an example:
happy are ye if ye do them; for the bare theory, or a mere speculative knowledge of these things, is not sufficient; not he that knows and does not, but he that knows and does his master's will, is blessed; he is blessed with communion with his Lord, and shall hereafter enter into his joy, with "well done good and faithful servant". There is an happiness "in" doing well, and which follows "on" it, though not "for" it, in a way of merit; on the other hand, persons who know and do not, are very unhappy; the Jews have a saying (a),
, "he that learns but not to do", it would have been better for him, if he had never been created; and says R. Jochanan, he that learns but not to do, it would have been better for him if his secundine had been turned upon his face, and he had never come into the world.''
(a) Hieros. Beracot, fol. 3. 2.
13:1813:18: Ո՛չ վասն ամենեցուն ձեր ասեմ. զի ես գիտե՛մ զորս ընտրեցիդ. այլ զի լցցի՛ գիրն, թէ. Որ ուտէր ընդ իս հաց՝ արա՛ր ինձ խաբէութիւն։
18. Ձեր բոլորի համար չէ, որ ասում եմ, որովհետեւ ես գիտեմ նրանց, որոնց ընտրել եմ, այլ որպէսզի կատարուի գրուածը, թէ՝ ով ինձ հետ հաց էր ուտում, իմ դէմ դարձաւ.
18 Ո՛չ թէ ձեր ամենուն համար կ’ըսեմ, վասն զի ես կը ճանչնամ զանոնք որ ես ընտրեցի, հապա որպէս զի այն գրուածը կատարուի թէ՝ ‘Ան որ ինծի հետ հաց կ’ուտէր, ինծի դէմ կրունկ վերցուց’։
Ոչ վասն ամենեցուն ձեր ասեմ, զի ես գիտեմ զորս ընտրեցիդ. այլ զի լցցի գիրն թէ` Որ ուտէր ընդ իս հաց` արար ինձ խաբէութիւն:

13:18: Ո՛չ վասն ամենեցուն ձեր ասեմ. զի ես գիտե՛մ զորս ընտրեցիդ. այլ զի լցցի՛ գիրն, թէ. Որ ուտէր ընդ իս հաց՝ արա՛ր ինձ խաբէութիւն։
18. Ձեր բոլորի համար չէ, որ ասում եմ, որովհետեւ ես գիտեմ նրանց, որոնց ընտրել եմ, այլ որպէսզի կատարուի գրուածը, թէ՝ ով ինձ հետ հաց էր ուտում, իմ դէմ դարձաւ.
18 Ո՛չ թէ ձեր ամենուն համար կ’ըսեմ, վասն զի ես կը ճանչնամ զանոնք որ ես ընտրեցի, հապա որպէս զի այն գրուածը կատարուի թէ՝ ‘Ան որ ինծի հետ հաց կ’ուտէր, ինծի դէմ կրունկ վերցուց’։
zohrab-1805▾ eastern-1994▾ western am▾
13:1818: Не о всех вас говорю; Я знаю, которых избрал. Но да сбудется Писание: ядущий со Мною хлеб поднял на Меня пяту свою.
13:18  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.
13:18. οὐ (Not) περὶ (about) πάντων ( of-all ) ὑμῶν (of-ye) λέγω: (I-forth) ἐγὼ (I) οἶδα (I-had-come-to-see) τίνας (to-what-ones) ἐξελεξάμην : ( I-forthed-out ) ἀλλ' (other) ἵνα (so) ἡ (the-one) γραφὴ (a-scribing) πληρωθῇ (it-might-have-been-en-filled," Ὁ ( The-one ) τρώγων ( chewing ) μου ( of-me ) τὸν ( to-the-one ) ἄρτον ( to-a-loaf ) ἐπῆρεν ( it-lifted-upon ) ἐπ' ( upon ) ἐμὲ ( to-ME ) τὴν ( to-the-one ) πτέρναν ( to-a-heel ) αὐτοῦ . ( of-it )
13:18. non de omnibus vobis dico ego scio quos elegerim sed ut impleatur scriptura qui manducat mecum panem levavit contra me calcaneum suumI speak not of you all: I know whom I have chosen. But that the scripture may be fulfilled: He that eateth bread with me shall lift up his heel against me,
18. I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth my bread lifted up his heel against me.
13:18. I am not speaking about all of you. I know those whom I have chosen. But this is so that the Scripture may be fulfilled, ‘He who eats bread with me shall lift up his heel against me.’
13:18. I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.
I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me:

18: Не о всех вас говорю; Я знаю, которых избрал. Но да сбудется Писание: ядущий со Мною хлеб поднял на Меня пяту свою.
13:18  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.
13:18. non de omnibus vobis dico ego scio quos elegerim sed ut impleatur scriptura qui manducat mecum panem levavit contra me calcaneum suum
I speak not of you all: I know whom I have chosen. But that the scripture may be fulfilled: He that eateth bread with me shall lift up his heel against me,
13:18. I am not speaking about all of you. I know those whom I have chosen. But this is so that the Scripture may be fulfilled, ‘He who eats bread with me shall lift up his heel against me.’
13:18. I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18: - 19: С грустью опять Христос замечает, что не все Его ученики могут назваться блаженными. "Я знаю, которых избрал" - прибавляет Христос. Ученики еще не знают, что среди них есть предатель, а Христос уже давно это знает. Но, подчиняясь воле Отца, выраженной в Священном Писании, Он не принял никаких мер к удалению предателя из среды окружавших Его апостолов. Псалом 40-й, из которого здесь приводится один стих (10-й), понимается евангелистом несомненно, как псалом пророчественный, предрекающий тяжкую участь Мессии.

Поднял на Меня пяту свою, т. е., притворяясь моим другом, хотел раздавить меня, когда я лежал на земле. Некоторые же видят здесь сравнение с конем, который неожиданно бьет копытами стоящего сзади него хозяина или работника, поставленного ходить за конем. Пусть же апостолы знают, что предательство не застигло Христа неожиданно!

Что это Я. Господь говорит о Себе, как о всеведущем Всевышнем. См. прим. к 8:24.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
18 I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me. 19 Now I tell you before it come, that, when it is come to pass, ye may believe that I am he. 20 Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me. 21 When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me. 22 Then the disciples looked one on another, doubting of whom he spake. 23 Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved. 24 Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake. 25 He then lying on Jesus' breast saith unto him, Lord, who is it? 26 Jesus answered, He it is, to whom I shall give a sop, when I have dipped it. And when he had dipped the sop, he gave it to Judas Iscariot, the son of Simon. 27 And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly. 28 Now no man at the table knew for what intent he spake this unto him. 29 For some of them thought, because Judas had the bag, that Jesus had said unto him, Buy those things that we have need of against the feast; or, that he should give something to the poor. 30 He then having received the sop went immediately out: and it was night.

We have here the discovery of Judas's plot to betray his Master. Christ knew it from the beginning; but now first he discovered it to his disciples, who did not expect Christ should be betrayed, though he had often told them so, much less did they suspect that one of them should do it. Now here,

I. Christ gives them a general intimation of it (v. 18): I speak not of you all, I cannot expect you will all do these things, for I know whom I have chosen, and whom I have passed by; but the scripture will be fulfilled (Ps. xli. 9), He that eateth bread with me hath lifted up his heel against me. He does not yet speak out, either of the crime or the criminal, but raises their expectations of a further discovery.

1. He intimates to them that they were not all right. He had said (v. 10), You are clean, but not all. So here, I speak not of you all. Note, What is said of the excellencies of Christ's disciples cannot be said of all that are called so. The word of Christ is a distinguishing word, which separates between cattle and cattle, and will distinguish thousands into hell who flattered themselves with hopes that they were going to heaven. I speak not of you all; you my disciples and followers. Note, There is a mixture of bad with good in the best societies, a Judas among the apostles; it will be so till we come to the blessed society into which shall enter nothing unclean or disguised.

2. That he himself knew who were right, and who were not: I know whom I have chosen, who the few are that are chosen among the many that are called with the common call. Note, (1.) Those that are chosen, Christ himself had the choosing of them; he nominated the persons he undertook for. (2.) Those that are chosen are known to Christ, for he never forgets any whom he has once had in his thoughts of love, 2 Tim. ii. 19.

3. That in the treachery of him that proved false to him the scripture was fulfilled, which takes off very much both the surprise and offence of the thing. Christ took one into his family whom he foresaw to be a traitor, and did not by effectual grace prevent his being so, that the scripture might be fulfilled. Let it not therefore be a stumbling-block to any; for, though it do not at all lessen Judas's offence, it may lessen our offence at it. The scripture referred to is David's complaint of the treachery of some of his enemies; the Jewish expositors, and ours from them generally understand it of Ahithophel: Grotius thinks it intimates that the death of Judas would be like that of Ahithophel. But because that psalm speaks of David's sickness, of which we read nothing at the time of Ahithophel's deserting him, it may better be understood of some other friend of his, that proved false to him. This our Saviour applies to Judas. (1.) Judas, as an apostle, was admitted to the highest privilege: he did eat bread with Christ. He was familiar with him, and favoured by him, was one of his family, one of those with whom he was intimately conversant. David saith of his treacherous friend, He did eat of my bread; but Christ, being poor, had no bread he could properly call his own. He saith, He did eat bread with me; such as he had by the kindness of his friends, that ministered to him, his disciples had their share of, Judas among the rest. Wherever he went, Judas was welcome with him, did not dine among servants, but sat at table with his Master, ate of the same dish, drank of the same cup, and in all respects fared as he fared. He ate miraculous bread with him, when the loaves were multiplied, ate the passover with him. Note, All that eat bread with Christ are not his disciples indeed. See 1 Cor. x. 3-5. (2.) Judas, as an apostate, was guilty of the basest treachery: he lifted up the heel against Christ. [1.] He forsook him, turned his back upon him, went out from the society of his disciples, v. 30. [2.] He despised him, shook off the dust of his feet against him, in contempt of him and his gospel. Nay, [3.] He became an enemy to him; spurned at him, as wrestlers do at their adversaries, whom they would overthrow. Note, It is no new thing for those that were Christ's seeming friends to prove his real enemies. Those who pretended to magnify him magnify themselves against him, and thereby prove themselves guilty, not only of the basest ingratitude, but the basest treachery and perfidiousness.

II. He gives them a reason why he told them beforehand of the treachery of Judas (v. 19): "Now I tell you before it come, before Judas has begun to put his wicked plot in execution, that when it is come to pass you may, instead of stumbling at it, be confirmed in your belief that I am he, he that should come." 1. By his clear and certain foresight of things to come, of which in this, as in other instances, he gave incontestable proof, he proved himself to be the true God, before whom all things are naked and open. Christ foretold that Judas would betray him when there was no ground to suspect such a thing, and so proved himself the eternal Word, which is a discerner of the thoughts and intents of the heart. The prophecies of the New Testament concerning the apostasy of the latter times (which we have, 2 Thess. ii.; 1 Tim. iv., and in the Apocalypse) being evidently accomplished is a proof that those writings were divinely inspired, and confirms our faith in the whole canon of scripture. 2. By this application of the types and prophecies of the Old Testament to himself, he proved himself to be the true Messiah, to whom all the prophets bore witness. Thus it was written, and thus it behoved Christ to suffer, and he suffered just as it was written, Luke xxiv. 25, 26; ch. viii. 28.

III. He gives a word of encouragement to his apostles, and all his ministers whom he employs in his service (v. 20): He that receiveth whomsoever I send receiveth me. The purport of these words is the same with what we have in other scriptures, but it is not easy to make out their coherence here. Christ had told his disciples that they must humble and abase themselves. "Now," saith he, "though there may be those that will despise you for your condescension, yet there will be those that will do you honour, and shall be honoured for so doing." Those who know themselves dignified by Christ's commission may be content to be vilified in the world's opinion. Or, he intended to silence the scruples of those who, because there was a traitor among the apostles, would be shy of receiving any of them; for, if one of them was false to his Master, to whom would any of them be true? Ex uno disce omnes--They are all alike. No, as Christ will think never the worse of them for Judas's crime, so he will stand by them, and own them, and will raise up such as shall receive them. Those that had received Judas when he was a preacher, and perhaps were converted and edified by his preaching, were never the worse, nor should reflect upon it with any regret, though he afterwards proved a traitor; for he was one whom Christ sent. We cannot know what men are, much less what they will be, but those who appear to be sent of Christ we must receive, till the contrary appear. Though some, by entertaining strangers, have entertained robbers unawares, yet we must still be hospitable, for thereby some have entertained angels. The abuses put upon our charity, though ordered with ever so much discretion, will neither justify our uncharitableness, nor lose us the reward of our charity. 1. We are here encouraged to receive ministers as sent of Christ: "He that receiveth whomsoever I send, though weak and poor, and subject to like passions as others (for as the law, so the gospel, makes men priests that have infirmity), yet if he deliver my message, and be regularly called and appointed to do so, and as an officer give himself to the word and prayer, he that entertains him shall be owned as a friend of mine." Christ was now leaving the world, but he would leave an order of men to be his agents, to deliver his word, and those who receive this, in the light and love of it, receive him. To believe the doctrine of Christ, and obey his law, and accept the salvation offered upon the terms proposed; this is receiving those whom Christ sends, and it is receiving Christ Jesus the Lord himself. 2. We are here encouraged to receive Christ as sent of God: He that thus receiveth me, that receiveth Christ in his ministers, receiveth the Father also, for they come upon his errand likewise, baptizing in the name of the Father, as well as of the Son. Or, in general, He that receiveth me as his prince and Saviour receiveth him that sent me as his portion and felicity. Christ was sent of God, and in embracing his religion we embrace the only true religion.

IV. Christ more particularly notifies to them the plot which one of their number was now hatching against him (v. 21): When Jesus had thus said in general, to prepare them for a more particular discovery, he was troubled in spirit, and showed it by some gesture or sign, and he testified, he solemnly declared it (cum animo testandi--with the solemnity of a witness on oath), "One of you shall betray me; one of you my apostles and constant followers." None indeed could be said to betray him but those in whom he reposed a confidence, and who were the witnesses of his retirements. This did not determine Judas to the sin by any fatal necessity; for, though the event did follow according to the prediction, yet not from the prediction. Christ is not the author of sin; yet as to this heinous sin of Judas, 1. Christ foresaw it; for even that which is secret and future, and hidden from the eyes of all living, naked and open before the eyes of Christ. He knows what is in men better than they do themselves (2 Kings viii. 12), and therefore sees what will be done by them. I knew that thou wouldest deal very treacherously, Isa. xlviii. 8. 2. He foretold it, not only for the sake of the rest of the disciples, but for the sake of Judas himself, that he might take warning, and recover himself out of the snare of the devil. Traitors proceed not in their plots when they find they are discovered; surely Judas, when he finds that his Master knows his design, will retreat in time; if not, it will aggravate his condemnation. 3. He spoke of it with a manifest concern; he was troubled in spirit when he mentioned it. He had often spoken of his own sufferings and death, without any such trouble of spirit as he here manifested when he spoke of the ingratitude and treachery of Judas. This touched him in a tender part. Note, The falls and miscarriages of the disciples of Christ are a great trouble of spirit to their Master; the sins of Christians are the grief of Christ. "What! One of you betray me? You that have received from me such distinguishing favours; you that I had reason to think would be firm to me, that have professed such a respect for me; what iniquity have you found in me that one of you should betray me?" This went to his heart, as the undutifulness of children grieves those who have nourished and brought them up, Isa. i. 2. See Ps. xcv. 10; Isa. liii. 10.

V. The disciples quickly take the alarm. They knew their Master would neither deceive them nor jest with them; and therefore looked one upon another, with a manifest concern, doubting of whom he spake. 1. By looking one upon another they evinced the trouble they were in upon this notice given them; it struck such a horror upon them that they knew not well which way to look, nor what to say. They saw their Master troubled, and therefore they were troubled. This was at a feast where they were cheerfully entertained; but hence we must be taught to rejoice with trembling, and as though we rejoiced not. When David wept for his son's rebellion, all his followers wept with him (2 Sam. xv. 30); so Christ's disciples here. Note, That which grieves Christ is, and should be, a grief to all that are his, particularly the scandalous miscarriages of those that are called by his name: Who is offended, and I burn not? 2. Hereby they endeavoured to discover the traitor. They looked wistfully in one another's face, to see who blushed, or, by some disorder in the countenance, manifested guilt in the heart, upon this notice; but, while those who were faithful had their consciences so clear that they could lift up their faces without spot, he that was false had his conscience so seared that he was not ashamed, neither could he blush, and so no discovery could be made in this way. Christ thus perplexed his disciples for a time, and put them into confusion, that he might humble them, and prove them, might excite in them a jealousy of themselves, and an indignation at the baseness of Judas. It is good for us sometimes to be put to a gaze, to be put to a pause.

VI. The disciples were solicitous to get their Master to explain himself, and to tell them particularly whom he meant; for nothing but this can put them out of their present pain, for each of them thought he had as much reason to suspect himself as any of his brethren; now,

1. Of all the disciples John was most fit to ask, because he was the favourite, and sat next his Master (v. 23): There was leaning on Jesus's bosom one of the disciples whom Jesus loved. It appears that this was John, by comparing ch. xxi. 20, 24. Observe, (1.) The particular kindness which Jesus had for him; he was known by this periphrasis, that he was the disciple whom Jesus loved. He loved them all (v. 1), but John was particularly dear to him. His name signifies gracious. Daniel, who was honoured with the revelations of the Old Testament, as John of the New, was a man greatly beloved, Dan. ix. 23. Note, Among the disciples of Christ some are dearer to him than others. (2.) His place and posture at this time: He was leaning on Jesus's bosom. Some say that it was the fashion in those countries to sit at meat in a leaning posture, so that the second lay in the bosom of the first, and so on, which does not seem probable to me, for in such a posture as this they could neither eat nor drink conveniently; but, whether this was the case or not, John now leaned on Christ's bosom, and it seems to be an extraordinary expression of endearment used at this time. Note, There are some of Christ's disciples whom he lays in his bosom, who have more free and intimate communion with him than others. The Father loved the Son, and laid him in his bosom (ch. i. 18), and believers are in like manner one with Christ, ch. xvii. 21. This honour all the saints shall have shortly in the bosom of Abraham. Those who lay themselves at Christ's feet, he will lay in his bosom. (3.) Yet he conceals his name, because he himself was the penman of the story. He put this instead of his name, to show that he was pleased with it; it is his title of honour, that he was the disciple whom Jesus loved, as in David's and Solomon's court there was one that was the king's friend; yet he does not put his name down, to show that he was not proud of it, nor would seem to boast of it. Paul in a like case saith, I knew a man in Christ.

2. Of all the disciples Peter was most forward to know, v. 24. Peter, sitting at some distance, beckoned to John, by some sign or other, to ask. Peter was generally the leading man, most apt to put himself forth; and, where men's natural tempers lead them to be thus bold in answering and asking, if kept under the laws of humility and wisdom, they make men very serviceable. God gives his gifts variously; but that the forward men in the church may not think too well of themselves, nor the modest be discouraged, it must be noted that it was not Peter, but John, that was the beloved disciple. Peter was desirous to know, not only that he might be sure it was not he, but that, knowing who it was, they might withdraw from him, and guard against him, and, if possible, prevent his design. It were a desirable thing, we should think, to know who in the church will deceive us; yet let this suffice--Christ knows, though we do not. The reason why Peter did not himself ask was because John had a much fairer opportunity, by the advantage of his seat at table, to whisper the question into the ear of Christ, and to receive a like private answer. It is good to improve our interest in those that are near to Christ, and to engage their prayers for us. Do we know any that we have reason to think lie in Christ's bosom? Let us beg of them to speak a good word for us.

3. The question was asked accordingly (v. 25): He then, lying at the breast of Jesus, and so having the convenience of whispering with him, saith unto him, Lord, who is it? Now here John shows, (1.) A regard to his fellow-disciple, and to the motion he made. Though Peter had not the honour he had at this time, yet he did not therefore disdain to take the hint and intimation he gave him. Note, Those who lie in Christ's bosom may often learn from those who lie at his feet something that will be profitable for them, and be reminded of that which they did not of themselves think of. John was willing to gratify Peter herein, having so fair an opportunity for it. As every one hath received the gift, so let him minister the same for a common good, Rom. xii. 6. (2.) A reverence of his Master. Though he whispered this in Christ's ear, yet he called him Lord; the familiarity he was admitted to did not at all lessen his respect for his Master. It becomes us to use a reverence in expression, and to observe a decorum even in our secret devotions, which no eye is a witness to, as well as in public assemblies. The more intimate communion gracious souls have with Christ, the more sensible they are of his worthiness and their own unworthiness, as Gen. xviii. 27.

4. Christ gave a speedy answer to this question, but whispered it in John's ear; for it appears (v. 29) that the rest were still ignorant of the matter. He it is to whom I shall give a sop, psomion--a morsel, a crust, when I have dipped it in the sauce. And when he had dipped the sop, John strictly observing his motion, he gave it to Judas; and Judas took it readily enough, not suspecting the design of it, but glad of a savoury bit, to make up his mouth with. (1.) Christ notified the traitor by a sign. He could have told John by name who he was (The adversary and enemy is that wicked Judas, he is the traitor, and none but he); but thus he would exercise the observation of John, and intimate what need his ministers have of a spirit of discerning; for the false brethren we are to stand upon our guard against are not made known to us by words, but by signs; they are to be known to us by their fruits, by their spirits; it requires great diligence and care to form a right judgment upon them. (2.) That sign was a sop which Christ gave him, a very proper sign, because it was the fulfilling of the scripture (v. 18) that the traitor should be one that ate bread with him, that was at this time a fellow-commoner with him. It had likewise a significancy in it, and teaches us, [1.] That Christ sometimes gives sops to traitors; worldly riches, honours, and pleasures are sops (if I may so speak), which Providence sometimes gives into the hands of wicked men. Judas perhaps thought himself a favourite because he had the sop, like Benjamin at Joseph's table, a mess by himself; thus the prosperity of fools, like a stupifying sop, helps to destroy them. [2.] That we must not be outrageous against those whom we know to be very malicious against us. Christ carved to Judas as kindly as to any at the table, though he knew he was then plotting his death. If thine enemy hunger, feed him; this is to do as Christ does.

VII. Judas himself, instead of being convinced hereby of his wickedness, was the more confirmed in it, and the warning given him was to him a savour of death unto death; for it follows,

1. The devil hereupon took possession of him (v. 27): After the sop, Satan entered into him: not to make him melancholy, nor drive him distracted, which was the effect of his possessing some; not to hurry him into the fire, nor into the water; happy had it been for him if that had been the worst of it, or if with the swine he had been choked in the sea; but Satan entered into him to possess him with a prevailing prejudice against Christ and his doctrine, and a contempt of him, as one whose life was of small value, to excite in him a covetous desire of the wages of unrighteousness and a resolution to stick at nothing for the obtaining of them. But,

(1.) Was not Satan in him before? How then is it said that now Satan entered into him? Judas was all along a devil (ch. vi. 70), a son of perdition, but now Satan gained a more full possession of him, had a more abundant entrance into him. His purpose to betray his Master was now ripened into a fixed resolution; now he returned with seven other spirits more wicked than himself, Luke xi. 26. Note, [1.] Though the devil is in every wicked man that does his works (Eph. ii. 2), yet sometimes he enters more manifestly and more powerfully than at other times, when he puts them upon some enormous wickedness, which humanity and natural conscience startle at. [2.] Betrayers of Christ have much of the devil in them. Christ speaks of the sin of Judas as greater than that of any of his persecutors.

(2.) How came Satan to enter into him after the sop? Perhaps he was presently aware that it was the discovery of him, and it made him desperate in his resolutions. Many are made worse by the gifts of Christ's bounty, and are confirmed in their impenitency by that which should have led them to repentance. The coals of fire heaped upon their heads, instead of melting them, harden them.

2. Christ hereupon dismissed him, and delivered him up to his own heart's lusts: Then said Jesus unto him, What thou doest, do quickly. This is not to be understood as either advising him to his wickedness or warranting him in it; but either, (1.) As abandoning him to the conduct and power of Satan. Christ knew that Satan had entered into him, and had peaceable possession; and now he gives him up as hopeless. The various methods Christ had used for his conviction were ineffectual; and therefore, "What thou doest thou wilt do quickly; if thou art resolved to ruin thyself, go on, and take what comes." Note, When the evil spirit is willingly admitted, the good Spirit justly withdraws. Or, (2.) As challenging him to do his worst: "Thou art plotting against me, put thy plot in execution and welcome, the sooner the better, I do not fear thee, I am ready for thee." Note, our Lord Jesus was very forward to suffer and die for us, and was impatient of delay in the perfecting of his undertaking. Christ speaks of Judas's betraying him as a thing he was now doing, though he was only purposing it. Those who are contriving and designing mischief are, in God's account, doing mischief.

3. Those that were at table understood not what he meant, because they did not hear what he whispered to John (v. 28, 29): No man at table, neither the disciples nor any other of the guests, except John, knew for what intent he spoke this to him. (1.) They did not suspect that Christ said it to Judas as a traitor, because it did not enter into their heads that Judas was such a one, or would prove so. Note, It is an excusable dulness in the disciples of Christ not to be quick-sighted in their censures. Most are ready enough to say, when they hear harsh things spoken in general, Now such a one is meant, and now such a one; but Christ's disciples were so well taught to love one another that they could not easily learn to suspect one another; charity thinks no evil. (2.) They therefore took it for granted that he said it to him as a trustee, or treasurer of the household, giving him order for the laying out of some money. Their surmises in this case discover to us for what uses and purposes our Lord Jesus commonly directed payments out of that little stock he had, and so teach us how to honour the Lord with our substance. They concluded something was to be laid out, either, [1.] In works of piety: Buy those things that we have need of against the feast. Though he borrowed a room to eat the passover in, yet he bought in provision for it. That is to be reckoned well bestowed which is laid out upon those things we have need of for the maintenance of God's ordinances among us; and we have the less reason to grudge that expense now because our gospel-worship is far from being so chargeable as the legal worship was. [2.] Or in works of charity: That he should give something to the poor. By this it appears, First, That our Lord Jesus, though he lived upon alms himself (Luke viii. 3), yet gave alms to the poor, a little out of a little. Though he might very well be excused, not only because he was poor himself, but because he did so much good in other ways, curing so many gratis; yet, to set us an example, he gave, for the relief of the poor, out of that which he had for the subsistence of his family; see Eph. iv. 28. Secondly, That the time of a religious feast was thought a proper time for works of charity. When he celebrated the passover he ordered something for the poor. When we experience God's bounty to us, this should make us bountiful to the poor.

4. Judas hereupon sets himself vigorously to pursue his design against him: He went away. Notice is taken,

(1.) Of his speedy departure: He went out presently, and quitted the house, [1.] For fear of being more plainly discovered to the company, for, if he were, he expected they would all fall upon him, and be the death of him, or at least of his project. [2.] He went out as one weary of Christ's company and the society of his apostles. Christ needed not to expel him, he expelled himself. Note, Withdrawing from the communion of the faithful is commonly the first overt-act of a backslider, and the beginning of an apostasy. [3.] He went out to prosecute his design, to look for those with whom he was to make his bargain, and to settle the agreement with them. Now that Satan had got into him he hurried him on with precipitation, lest he should see his error and repent of it.

(2.) Of the time of his departure: It was night. [1.] Though it was night, an unseasonable time for business, yet, Satan having entered into him, he made no difficulty of the coldness and darkness of the night. This should shame us out of our slothfulness and cowardice in the service of Christ, that the devil's servants are so earnest and venturous in his service. [2.] Because it was night, and this gave him advantage of privacy and concealment. He was not willing to be seen treating with the chief priests, and therefore chose the dark night as the fittest time for such works of darkness. Those whose deeds are evil love darkness rather than light. See Job xxiv. 13, &c.
Adam Clarke: Commentary on the Bible - 1831
13:18: I speak not of you all - This is a continuation of that discourse which was left off at the tenth verse. The preceding verses may be read in a parenthesis.
I know whom I have chosen - I am not deceived in my choice; I perfectly foresaw every thing that has happened, or can happen. I have chosen Judas, not as a wicked man, nor that he should become such; but I plainly foresaw that he would abuse my bounty, give way to iniquity, deliver me into the hands of my enemies, and bring ruin upon himself.
That the scripture may be fulfilled - Or, thus the scripture is fulfilled. Christ applies to Judas what David had said of his rebellious son Absalom, Psa 41:9, who was one of the most express emblems of this traitor. See on Joh 12:38, Joh 12:39 (note).
He that eateth bread with me - That is, he who was in habits of the utmost intimacy with me.
Hath lifted up his heel - An allusion to a restive, ill-natured horse, that sometimes kicks even the person who feeds and takes care of him.
Albert Barnes: Notes on the Bible - 1834
13:18: I speak not of you all - That is, in addressing you as clean, I do not mean to say that you all possess this character.
I know whom I have chosen - He here means evidently to say that he had not chosen them all, implying that Judas had not been chosen. As, however, this word is applied to Judas in one place Joh 6:70, "Have not I chosen you twelve, and one of you is a devil?" it must have a different meaning here from that which it has there. There it evidently refers to the apostleship. Jesus had chosen him to be an apostle, and had treated him as such. Here it refers to purity of heart, and Jesus implies that, though Judas had been chosen to the office of apostleship, yet he had not been chosen to purity of heart and life. The remaining eleven had been, and would be saved. It was not, however, the fault of Jesus that Judas was not saved, for he was admitted to the same teaching, the same familiarity, and the same office; but his execrable love of gold gained the ascendency, and rendered vain all the means used for his conversion.
But that the scripture ... - These things have occurred in order that the prophecies may receive their completion. It does not mean that Judas was compelled to this course in order that the Scripture might be fulfilled, but that this was foretold, and that by this the prophecy did receive a completion. "The scripture." This is written in Psa 41:9. It is commonly understood of Ahithophel, and of the enemies of David who had been admitted to his friendship, and who had now proved ungrateful to him.
May be fulfilled - See the notes at Mat 1:22. It is difficult to tell whether this prophecy had a primary reference to Judas, or whether it be meant that it received a more complete fulfillment in his case than in the time of David. The cases were similar; the same words would describe both events, for there was an exhibition of similar ingratitude and baseness in both cases, so that the same words would fitly describe both events.
He that eateth bread with me - To eat with one was a proof of friendship. See Sa2 9:11; Mat 9:11; Gen 43:32. This means that Judas had been admitted to all the privileges of friendship, and had partaken of the usual evidences of affection. It was this which greatly aggravated his offence. It was base ingratitude as well as murder.
Hath lifted up his heel - Suidas says that this figure is taken from those who are running in a race, when one attempts to trip the other up and make him fall. It was a base and ungrateful return for kindness to which the Lord Jesus referred, and it means that he who had been admitted to the intimacies of friendship had ungratefully and maliciously injured him. Some suppose the expression means to lay snares for one others, to kick or injure a man after he is cast down (Calvin on Psa 41:9). It is clear that it denotes great injury, and injury aggravated by the fact of professed friendship. It was not merely the common people, the open enemies, the Jewish nation that did it, but one who had received all the usual proofs of kindness. It was this which greatly aggravated our Saviour's sufferings.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:18: I know: Joh 13:11, Joh 17:12, Joh 21:17; Co2 4:5; Heb 4:13; Rev 2:23
but: Psa 41:9; Mat 10:36, Mat 26:23; Mar 14:20
Geneva 1599
13:18 (2) I speak not of you all: I know whom I have chosen: but that the scripture may be fulfilled, He that eateth bread with me hath lifted up his heel against me.
(2) The betraying of Christ was not accidental, or a thing that happened by chance, but it was the Father who ordained the cause of our salvation, to reconcile us unto himself in his Son, and the Son willingly and voluntarily obeyed the Father.
John Gill
13:18 I speak not of you all. What he had before said on the one hand, "ye are not all clean", Jn 13:11, for one of them was not; and on the other hand, when he put an "if" upon, or seemed to doubt of their knowing and doing these things, Jn 13:17; or what he was about to say concerning his being betrayed, this he did not speak of them all:
I know whom I have chosen; not to apostleship, for they were all chosen to that, Judas as well as the rest, but to grace and glory, to everlasting salvation and happiness; of these he was well assured, that they were all clean, pure, and spotless, in the sight of God; were truly regenerated by the Spirit of God, and had an experimental and practical knowledge of the things he recommended by his example, and would be the happy persons he spake of;
but he observes, so it is, and will come to pass, that there is one of you which will betray me:
that the Scripture may be fulfilled: Ps 41:9, as it literally (b) was in Judas's betraying Christ. The passage is by many interpreted either of Ahithophel, or of some other counsellor of Absalom's, or of Absalom himself; and is applied to their conduct, with respect to David, at the time of their rebellion against him; and which is thought to be typical of the treatment Christ met with from an apostle of his: but we do not find that, at the time of that rebellion, David was sick, or had any disease upon him, from whence they might hope for his death; it does not seem, as though it could be literally understood of David at all, and of the behaviour of any of his servants; but most properly of David's son, the Messiah, Jesus, with whom everything in the psalm agrees; and particularly this verse, which so plainly describes Judas, and expresses his base ingratitude, hypocrisy, and malice: the former part of the text is not cited, "yea, mine own familiar friend", or "the man of my peace, in whom I trusted"; though it fully agrees with him, he being admitted to great familiarity with Christ, and lived peaceably with him; and who was intrusted by him with the bag, into which the money was put, which was ministered, either for the sustenance of him and his apostles, or for the use of the poor: but our Lord thought fit to cite no more of it than what follows, that being sufficiently descriptive of him; and especially at this present time, when he was at table with his Lord.
He that eateth bread with me, hath lift up his heel against me; he sat down with him at table frequently, and ate bread with him; and was doing so, when Satan put it into his heart to betray him; which is strongly expressed, by "lifting up" his "heel against him"; and sets forth the ingratitude, wickedness, and cruelty of him; who, like an unruly horse, that has thrown his rider, spurns at him, to destroy him; and also the insidious manner in which he did it; he supplanted, he tripped him, as wrestlers do, in order to cast him down to the ground, and then trample upon him, and triumph over him: he first "laid snares for him", as Jarchi explains the phrase used in the "psalm", and then "he magnified his heel", he behaved proudly and haughtily to him.
(b) See my Book of the Prophecies of the Messiah, &c. p. 168, &c.
John Wesley
13:18 I speak not of you all - When I call you happy, I know one of you twelve whom I have chosen, will betray me; whereby that scripture will be fulfilled. Ps 41:9.
Robert Jamieson, A. R. Fausset and David Brown
13:18 I speak not of you all--the "happy are ye," of Jn 13:17, being on no supposition applicable to Judas.
I know whom I have chosen--in the higher sense.
But that the scripture may be fulfilled--that is, one has been added to your number, by no accident or mistake, who is none of Mine, but just that he might fulfil his predicted destiny.
He that eateth bread with me--"did eat of my bread" (Ps 41:9), as one of My family; admitted to the nearest familiarity of discipleship and of social life.
hath lifted up his heel against me--turned upon Me, adding insult to injury. (Compare Heb 10:29). In the Psalm the immediate reference is to Ahithophel's treachery against David (2Sa. 17:1-23), one of those scenes in which the parallel of his story with that of His great Antitype is exceedingly striking. "The eating bread derives a fearful meaning from the participation in the sacramental supper, a meaning which must be applied for ever to all unworthy communicants, as well as to all betrayers of Christ who eat the bread of His Church" (STIER, with whom, and others, we agree in thinking that Judas partook of the Lord's Supper).
13:1913:19: Յայսմ հետէ իսկ ասեմ ձեզ մինչչեւ՛ եղեալ, զի յորժամ լինիցի՝ հաւատասջիք թէ ե՛ս եմ։
19. հէնց այժմուանից ասում եմ ձեզ, քանի դեռ չի եղել, որպէսզի, երբ որ լինի, հաւատաք, որ ես եմ:
19 Հիմակուընէ կ’ըսեմ ձեզի երբ դեռ չէ եղեր, որպէս զի երբ ըլլայ, հաւատաք թէ ես ան եմ։
Յայսմհետէ իսկ ասեմ ձեզ մինչչեւ եղեալ, զի յորժամ լինիցի, հաւատասջիք թէ ես եմ:

13:19: Յայսմ հետէ իսկ ասեմ ձեզ մինչչեւ՛ եղեալ, զի յորժամ լինիցի՝ հաւատասջիք թէ ե՛ս եմ։
19. հէնց այժմուանից ասում եմ ձեզ, քանի դեռ չի եղել, որպէսզի, երբ որ լինի, հաւատաք, որ ես եմ:
19 Հիմակուընէ կ’ըսեմ ձեզի երբ դեռ չէ եղեր, որպէս զի երբ ըլլայ, հաւատաք թէ ես ան եմ։
zohrab-1805▾ eastern-1994▾ western am▾
13:1919: Теперь сказываю вам, прежде нежели [то] сбылось, дабы, когда сбудется, вы поверили, что это Я.
13:19  ἀπ᾽ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα πιστεύσητε ὅταν γένηται ὅτι ἐγώ εἰμι.
13:19. ἀπ' (Off) ἄρτι (unto-adjusted) λέγω (I-forth) ὑμῖν (unto-ye) πρὸ (before) τοῦ (of-the-one) γενέσθαι , ( to-have-had-became ,"ἵνα (so) πιστεύητε (ye-might-trust-of) ὅταν (which-also-ever) γένηται ( it-might-have-had-became ) ὅτι (to-which-a-one) ἐγώ (I) εἰμι. (I-be)
13:19. amodo dico vobis priusquam fiat ut credatis cum factum fuerit quia ego sumAt present I tell you, before it come to pass: that when it shall come to pass, you may believe that I am he.
19. From henceforth I tell you before it come to pass, that, when it is come to pass, ye may believe that I am .
13:19. And I tell you this now, before it happens, so that when it has happened, you may believe that I am.
13:19. Now I tell you before it come, that, when it is come to pass, ye may believe that I am [he].
Now I tell you before it come, that, when it is come to pass, ye may believe that I am:

19: Теперь сказываю вам, прежде нежели [то] сбылось, дабы, когда сбудется, вы поверили, что это Я.
13:19  ἀπ᾽ ἄρτι λέγω ὑμῖν πρὸ τοῦ γενέσθαι, ἵνα πιστεύσητε ὅταν γένηται ὅτι ἐγώ εἰμι.
13:19. amodo dico vobis priusquam fiat ut credatis cum factum fuerit quia ego sum
At present I tell you, before it come to pass: that when it shall come to pass, you may believe that I am he.
13:19. And I tell you this now, before it happens, so that when it has happened, you may believe that I am.
13:19. Now I tell you before it come, that, when it is come to pass, ye may believe that I am [he].
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:19: That - ye may believe - These frequent predictions of his death, so circumstantial in themselves, had the most direct tendency to confirm the disciples, not only in the belief of his being the Messiah, but also in that of his omniscience.
Albert Barnes: Notes on the Bible - 1834
13:19: Now I tell you before it come ... - They would see by that that he had a knowledge of the heart and the power of foretelling future events, and must therefore have been sent by God. This does not imply that they had no faith before this, but that their faith would be increased and strengthened by it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:19: Now: or, From henceforth
I tell: Joh 14:29, Joh 16:4; Isa 41:23, Isa 48:5; Mat 24:25; Luk 21:13
that I: Joh 1:15, Joh 8:23, Joh 8:24, Joh 8:58; Isa 43:10; Mal 3:1; Mat 11:3; Rev 1:17, Rev 1:18
John Gill
13:19 Now I tell you before it come,.... That is, gave them notice of this before hand, that one of them should betray him:
that when it is come to pass; and they had seen it fulfilled exactly to a tittle, and according to this Scripture:
ye may believe that I am he: the Lord God omniscient, who knows and declares things before they come to pass, just as they do come to pass, which none but the eternal God can do; and that he was the Saviour and Redeemer, the Messiah spoken of and promised, the very person prophesied of, in Psalm 41. For that whole "psalm" is applicable to Jesus Christ, the true Messiah; in Ps 41:1, the happiness of such is declared, who "consider the poor"; the Messiah, in his low estate of humiliation, who became poor for the sake of his people; in Ps 41:5, his enemies are represented as wishing for his death; their hypocrisy, perfidy, and vile designs upon his life, are aptly described in Ps 41:6, which they executed by suborning false witnesses, bringing a wrong charge, , "a wicked accusation against him", Ps 41:8, which succeeded, to the taking away of his life; and then they are introduced as triumphing over him, lying dead in the grave, whom they believed would never rise more; but in this they were mistaken, for he was raised up again; for which he prays, Ps 41:10, that he might requite them, as he did, by destroying their city, temple, and nation; and the whole is concluded with thankfulness to God, for raising and exalting him, and setting him before his face for ever, Ps 41:11. There is but one passage in it, which has any difficulty in applying it to Christ, and that is, Ps 41:4, where he is spoken of as having sinned against the Lord; but the words may be rendered thus, "heal my soul", i.e. deliver me out of my sorrows and afflictions, , "because I have made an offering for sin unto thee"; and well agrees with Christ, who was to make, and has made his soul an offering for sin.
Robert Jamieson, A. R. Fausset and David Brown
13:19 I tell you before . . . that when it comes to pass, ye may believe--and it came to pass when they deeply needed such confirmation.
13:2013:20: Ամէն ամէն ասե՛մ ձեզ. Որ ընդունի զոր ոք ես առաքեցից, զի՛ս ընդունի. եւ որ զիս ընդունի՝ ընդունի՛ զայն որ առաքեացն զիս։
20. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, ով որ ընդունի նրան, ում ես կ’ուղարկեմ, ինձ է ընդունում, եւ ով ինձ է ընդունում, ընդունում է նրան, ով ինձ ուղարկեց»:
20 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Ով որ կ’ընդունի զանիկա զոր ես կը ղրկեմ, զիս կ’ընդունի եւ ո՛վ որ զիս կ’ընդունի, զիս ղրկողը կ’ընդունի’»։
Ամէն ամէն ասեմ ձեզ. Որ ընդունի զոր ոք ես առաքեցից` զիս ընդունի. եւ որ զիս ընդունի` ընդունի զայն որ առաքեացն զիս:

13:20: Ամէն ամէն ասե՛մ ձեզ. Որ ընդունի զոր ոք ես առաքեցից, զի՛ս ընդունի. եւ որ զիս ընդունի՝ ընդունի՛ զայն որ առաքեացն զիս։
20. Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, ով որ ընդունի նրան, ում ես կ’ուղարկեմ, ինձ է ընդունում, եւ ով ինձ է ընդունում, ընդունում է նրան, ով ինձ ուղարկեց»:
20 Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի. ‘Ով որ կ’ընդունի զանիկա զոր ես կը ղրկեմ, զիս կ’ընդունի եւ ո՛վ որ զիս կ’ընդունի, զիս ղրկողը կ’ընդունի’»։
zohrab-1805▾ eastern-1994▾ western am▾
13:2020: Истинно, истинно говорю вам: принимающий того, кого Я пошлю, Меня принимает; а принимающий Меня принимает Пославшего Меня.
13:20  ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ λαμβάνων ἄν τινα πέμψω ἐμὲ λαμβάνει, ὁ δὲ ἐμὲ λαμβάνων λαμβάνει τὸν πέμψαντά με.
13:20. ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν, (unto-ye,"ὁ (the-one) λαμβάνων (taking) ἄν (ever) τινα (to-a-one) πέμψω (I-might-have-dispatched,"ἐμὲ (to-ME) λαμβάνει, (it-taketh,"ὁ (the-one) δὲ (moreover) ἐμὲ (to-ME) λαμβάνων (taking,"λαμβάνει (it-taketh) τὸν (to-the-one) πέμψαντά (to-having-dispatched) με. (to-me)
13:20. amen amen dico vobis qui accipit si quem misero me accipit qui autem me accipit accipit eum qui me misitAmen, amen, I say to you, he that receiveth whomsoever I send receiveth me: and he that receiveth me receiveth him that sent me.
20. Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.
13:20. Amen, amen, I say to you, whoever receives anyone whom I send, receives me. And whoever receives me, receives him who sent me.”
13:20. Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.
Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me:

20: Истинно, истинно говорю вам: принимающий того, кого Я пошлю, Меня принимает; а принимающий Меня принимает Пославшего Меня.
13:20  ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ λαμβάνων ἄν τινα πέμψω ἐμὲ λαμβάνει, ὁ δὲ ἐμὲ λαμβάνων λαμβάνει τὸν πέμψαντά με.
13:20. amen amen dico vobis qui accipit si quem misero me accipit qui autem me accipit accipit eum qui me misit
Amen, amen, I say to you, he that receiveth whomsoever I send receiveth me: and he that receiveth me receiveth him that sent me.
13:20. Amen, amen, I say to you, whoever receives anyone whom I send, receives me. And whoever receives me, receives him who sent me.”
13:20. Verily, verily, I say unto you, He that receiveth whomsoever I send receiveth me; and he that receiveth me receiveth him that sent me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20: Здесь Христос возвращается к главной мысли Своей беседы с учениками о смысле омовения ног и хочет обосновывать мысль о том, что они могут назваться блаженными (см. ст. 17). По содержанию это изречение сходно с 40-м стихом 10-й главы Евангелиста Матфея, но здесь оно имеет тот смысл, что самоунижение, какому подвергнет Себя Христос и какое Он изобразил под символическим действием омовения ног ученикам, нисколько на самом деле не повредит Его величию. Принимать Христа, т. е. верить в Него все равно, что верить в Бога, а доверять апостолам все равно, что слушать с верою проповедь Самого Христа. Не должны ли апостолы чувствовать себя блаженными, имея такое убеждение в силе своей проповеди, с какою они пойдут в мир? Если и они будут идти на всякое самоуничижение ради Христа и братьев своих по вере, - это нисколько не повредит им.

Заметить нужно, что еще некоторые Отцы и Учители Церкви объясняли омовение ног в смысле символическом, то видя здесь отношение к таинству Евхаристии, то понимая это действие как предуказание на таинство христианского крещения. В новейшее время Луази подробно раскрыл значение этого действия с символической точки зрения. "Иисус - говорит Луази, преимущественно останавливаясь на отношении омовения ног к Евхаристии и к смерти Христовой, лежащей в основе этого таинства, - в смерти Своей сделался из любви служителем человека. Евхаристия есть постоянное воспоминание, реальный символ этого служения". Но это служение Христа человеку совершается и в обряде омовения. Евангелист Иоанн потому и не упоминает об установлении Евхаристии, что считает вполне соответствующим евхаристии умовение ног. Снятие одежд Христом обозначает сложение Им с Себя жизни, полотенце, каким препоясался Христос, означало пелены, какими Христос был обвит при погребении и т. д. Вода крещения также символически представляется водою, которую налил Христос в умывальницу.

Но такие объяснения представляются в высшей степени искусственными и, проще сказать вместе с известным проповедником Нэбе, что омовение ног, во-первых, есть пример смиренной любви, во-вторых, символическое изображение действия благодати Христовой на наше сердце и, в-третьих, руководящий образец для нас в наших отношениях к братьям.
Adam Clarke: Commentary on the Bible - 1831
13:20: He that received whomsoever I send - See similar words, Mat 10:40, etc. Our Lord spoke this to comfort his disciples: he showed them that, although they should be rejected by many, they would be received by several; and that whoever received them should reap the utmost benefit by it.
Albert Barnes: Notes on the Bible - 1834
13:20: He that receiveth ... - This sentiment is found in the instructions which Jesus gave to his disciples in Mat 10:40. Why he repeats it at this time cannot now be known. It is certain that it is not closely connected with the subject of his conversation. Perhaps, however, it was to show how intimately united he, his Father, his apostles, and all who received them were. They who received them received him, and they who received him received God. So he who betrayed him, betrayed, for the same reason, God. Hence Judas, who was about to betray him, was also about to betray the cause of religion in the world, and to betray God and his cause. Everything pertaining to religion is connected together. A man cannot do dishonor to one of the institutions of religion without injuring all; he cannot dishonor its ministers or the Saviour without dishonoring God. And this shows that one prominent ground of the Saviour's solicitude was that his Father might be honored, and one source of his deep grief at the treason of Judas was that it would bring injury upon the whole cause of religion in the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:20: He: Joh 12:44-48; Mat 10:40-42, Mat 25:40; Mar 9:37; Luk 9:48, Luk 10:16; Gal 4:14; Col 2:6; Th1 4:8
John Gill
13:20 Verily, verily, I say unto you,.... You may assure yourselves of the truth of what I am going to say, and which I say for your comfort and encouragement:
he that receiveth whomsoever I send, receiveth me, and he that receiveth me, receiveth him that sent me; I have sent you in my name to preach the Gospel; you are my ambassadors, and you will be honourably received by many; and which I shall regard and take notice of, and esteem, as though they had received me; even as my Father has sent me into this world, as a Saviour and Redeemer, a prophet, priest, and King; and as many as have received me, are looked upon by my Father, as having received him: in short, such as cordially receive and embrace the ministers of the Gospel, receive Christ, in whose name they come, and whom they preach; and such who receive Christ, as preached and held forth in the everlasting Gospel, receive the Father of Christ; and partake of his love, grace, and kindness, shown forth in the mission and gift of Christ to them: Christ, as Mediator, represented his Father that sent him; and the ministers of Christ represent him; so that what is done to them, either in a way of reception or rejection, he takes as done to himself: it is a common saying among the Jews (c), "that the messenger of a man is as himself".
(c) T Bab. Beracot, fol. 34. 2. Kiddushin, fol. 41. 9. & 42. 1. & 43. 1. Bava Metzia, fol. 96. 1.
John Wesley
13:20 And I put my own honour upon you, my ambassadors. Mt 10:40.
Robert Jamieson, A. R. Fausset and David Brown
13:20 He that receiveth whomsoever I send, receiveth me, &c.--(See on Mt 10:40). The connection here seems to be that despite the dishonor done to Him by Judas, and similar treatment awaiting themselves, they were to be cheered by the assurance that their office, even as His own, was divine.
13:2113:21: Զայս իբրեւ ասաց Յիսուս, խռովեցա՛ւ յոգի իւր, վկայեա՛ց եւ ասէ. Ամէն ամէն ասե՛մ ձեզ, զի մի ոմն ՚ի ձէնջ մատնելոց է զիս։
21. Երբ Յիսուս այս բաներն ասաց, խռովուեց իր հոգում, վկայեց ու ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ ձեզնից մէկն ինձ մատնելու է»:
21 Յիսուս երբ ասիկա ըսաւ, իր հոգիին մէջ խռովեցաւ եւ վկայեց՝ ըսելով. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի, որ ձեզմէ մէկը զիս պիտի մատնէ»։
Զայս իբրեւ ասաց Յիսուս, խռովեցաւ յոգի իւր, վկայեաց եւ ասէ. Ամէն ամէն ասեմ ձեզ զի մի ոմն ի ձէնջ մատնելոց է զիս:

13:21: Զայս իբրեւ ասաց Յիսուս, խռովեցա՛ւ յոգի իւր, վկայեա՛ց եւ ասէ. Ամէն ամէն ասե՛մ ձեզ, զի մի ոմն ՚ի ձէնջ մատնելոց է զիս։
21. Երբ Յիսուս այս բաներն ասաց, խռովուեց իր հոգում, վկայեց ու ասաց. «Ճշմարիտ, ճշմարիտ եմ ասում ձեզ, որ ձեզնից մէկն ինձ մատնելու է»:
21 Յիսուս երբ ասիկա ըսաւ, իր հոգիին մէջ խռովեցաւ եւ վկայեց՝ ըսելով. «Ճշմարիտ ճշմարիտ կ’ըսեմ ձեզի, որ ձեզմէ մէկը զիս պիտի մատնէ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:2121: Сказав это, Иисус возмутился духом, и засвидетельствовал, и сказал: истинно, истинно говорю вам, что один из вас предаст Меня.
13:21  ταῦτα εἰπὼν [ὁ] ἰησοῦς ἐταράχθη τῶ πνεύματι καὶ ἐμαρτύρησεν καὶ εἶπεν, ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με.
13:21. Ταῦτα (To-the-one-these) εἰπὼν (having-had-said,"Ἰησοῦς (an-Iesous,"ἐταράχθη (it-was-stirred) τῷ (unto-the-one) πνεύματι (unto-a-currenting-to) καὶ (and) ἐμαρτύρησεν (it-witnessed-unto) καὶ (and) εἶπεν (it-had-said,"Ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) ὑμῖν (unto-ye) ὅτι (to-which-a-one) εἷς (one) ἐξ (out) ὑμῶν (of-ye) παραδώσει (it-shall-give-beside) με. (to-me)
13:21. cum haec dixisset Iesus turbatus est spiritu et protestatus est et dixit amen amen dico vobis quia unus ex vobis tradet meWhen Jesus had said these things, he was troubled in spirit; and he testified, and said: Amen, amen, I say to you, one of you shall betray me.
21. When Jesus had thus said, he was troubled in the spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.
13:21. When Jesus had said these things, he was troubled in spirit. And he bore witness by saying: “Amen, amen, I say to you, that one among you shall betray me.”
13:21. When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.
When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me:

21: Сказав это, Иисус возмутился духом, и засвидетельствовал, и сказал: истинно, истинно говорю вам, что один из вас предаст Меня.
13:21  ταῦτα εἰπὼν [ὁ] ἰησοῦς ἐταράχθη τῶ πνεύματι καὶ ἐμαρτύρησεν καὶ εἶπεν, ἀμὴν ἀμὴν λέγω ὑμῖν ὅτι εἷς ἐξ ὑμῶν παραδώσει με.
13:21. cum haec dixisset Iesus turbatus est spiritu et protestatus est et dixit amen amen dico vobis quia unus ex vobis tradet me
When Jesus had said these things, he was troubled in spirit; and he testified, and said: Amen, amen, I say to you, one of you shall betray me.
13:21. When Jesus had said these things, he was troubled in spirit. And he bore witness by saying: “Amen, amen, I say to you, that one among you shall betray me.”
13:21. When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, that one of you shall betray me.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
21: Мысль о том, что среди учеников находится предатель, возмутила душу Христа (см. 11:33), - это отметил один Иоанн, как ближе всех возлежавший около Христа. Но это возмущение скоро прошло, и через несколько мгновений Господь сказал ясно и определенно, не волнуясь (засвидетельствовал), что один из апостолов Его предаст. См. прим. к Мф. 26:21.
Adam Clarke: Commentary on the Bible - 1831
13:21: Was troubled in spirit - See the note on Joh 11:33.
And testified - Spoke with great earnestness.
Shall betray me - Παραδωσει με, Will deliver me up. Judas had already betrayed our blessed Lord, and he was now on the point of delivering him up into the hands of the chief priests. By all these warnings, did not our Lord intend that Judas should be benefited? - that he should repent of his iniquity, and turn and find mercy?
Albert Barnes: Notes on the Bible - 1834
13:21: Troubled in spirit - See Joh 12:27. The reason of his trouble here was that Judas, a professed friend, was about to betray him. He doubtless foresaw the deep and dreadful sorrows of his approaching death, and was also deeply affected with the ingratitude and wickedness of a professed friend. Jesus was man as well as God, and he felt like other men. His human nature shrank from suffering, and his tender sensibilities were affected not less deeply than would be those of other men by baseness and treason.
Testified - He bore witness to the truth; openly declared what he had before intimated - that one of them would betray him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:21: he was: Joh 11:33, Joh 11:35, Joh 11:38, Joh 12:27; Mat 26:38; Mar 3:5; Act 17:16; Rom 9:2, Rom 9:3; Co2 2:12, Co2 2:13
one: Joh 13:2, Joh 13:18; Mat 26:21; Mar 14:18; Luk 22:21, Luk 22:22; Act 1:16, Act 1:17; Jo1 2:19
Geneva 1599
13:21 When Jesus had thus said, he was troubled in spirit, and (e) testified, and said, Verily, verily, I say unto you, that one of you shall betray me.
(e) He affirmed it openly and sealed it.
John Gill
13:21 When Jesus had thus said,.... Having spoken of the mission of his disciples by him, of their reception among men, and the notice that would be taken of it by him:
he was troubled in spirit; in his soul, which shows him to be truly and really man, and to have an human soul, which some have denied; and that to be of like passions with ours, only without sin: he was troubled, not at what he had said, but at what he was about to say concerning the betrayer; and that not so much on his own account, because of the danger, the sorrows, and sufferings he should be exposed to, as on account of the horrible blackness of the crime, and the vengeance that would fall upon the criminal; and being thus inwardly distressed at this affair,
he testified and said: he spake out openly and plainly, what he had before secretly intimated, and that with the greatest certainty:
verily, verily, I say unto you; it is truth, it may be believed, however unexpected and strange it may seem to be:
that one of you shall betray me; to the chief priests and elders, in order to be put to death.
John Wesley
13:21 One of you - The speaking thus indefinitely at first was profitable to them all.
Robert Jamieson, A. R. Fausset and David Brown
13:21 THE TRAITOR INDICATED--HE LEAVES THE SUPPER ROOM. (Jn 13:21-30)
When Jesus had thus said, he was troubled in spirit, and testified, and said, Verily, verily, I say unto you, One of you shall betray me--The announcement of Jn 13:18 seems not to have been plain enough to be quite apprehended, save by the traitor himself. He will therefore speak it out in terms not to be misunderstood. But how much it cost Him to do this, appears from the "trouble" that came over His "spirit"--visible emotion, no doubt--before He got it uttered. What wounded susceptibility does this disclose, and what exquisite delicacy in His social intercourse with the Twelve, to whom He cannot, without an effort, break the subject!
13:2213:22: Հայէին ընդ միմեանս աշակերտքն տարակուսեալք, թէ զումմէ՞ ասիցէ[1893]։ [1893] Ոմանք. Թէ զումէ ասիցէ։
22. Աշակերտներն իրար էին նայում տարակուսելով, թէ ո՛ւմ մասին է ասում:
22 Ուստի աշակերտները տարակուսած իրարու կը նայէին թէ որո՞ւ համար կ’ըսէ։
Հայէին ընդ միմեանս աշակերտքն տարակուսեալք թէ զումէ՛ ասիցէ:

13:22: Հայէին ընդ միմեանս աշակերտքն տարակուսեալք, թէ զումմէ՞ ասիցէ[1893]։
[1893] Ոմանք. Թէ զումէ ասիցէ։
22. Աշակերտներն իրար էին նայում տարակուսելով, թէ ո՛ւմ մասին է ասում:
22 Ուստի աշակերտները տարակուսած իրարու կը նայէին թէ որո՞ւ համար կ’ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:2222: Тогда ученики озирались друг на друга, недоумевая, о ком Он говорит.
13:22  ἔβλεπον εἰς ἀλλήλους οἱ μαθηταὶ ἀπορούμενοι περὶ τίνος λέγει.
13:22. ἔβλεπον (They-were-viewing) εἰς (into) ἀλλήλους ( to-one-to-other ,"οἱ (the-ones) μαθηταὶ (learners," ἀπορούμενοι ( un-traversing-unto ) περὶ (about) τίνος (of-what-one) λέγει. (it-fortheth)
13:22. aspiciebant ergo ad invicem discipuli haesitantes de quo diceretThe disciples therefore looked one upon another, doubting of whom he spoke.
22. The disciples looked one on another, doubting of whom he spake.
13:22. Therefore, the disciples looked around at one another, uncertain about whom he spoke.
13:22. Then the disciples looked one on another, doubting of whom he spake.
Then the disciples looked one on another, doubting of whom he spake:

22: Тогда ученики озирались друг на друга, недоумевая, о ком Он говорит.
13:22  ἔβλεπον εἰς ἀλλήλους οἱ μαθηταὶ ἀπορούμενοι περὶ τίνος λέγει.
13:22. aspiciebant ergo ad invicem discipuli haesitantes de quo diceret
The disciples therefore looked one upon another, doubting of whom he spoke.
13:22. Therefore, the disciples looked around at one another, uncertain about whom he spoke.
13:22. Then the disciples looked one on another, doubting of whom he spake.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: - 25: Господь, подавая Иуде обмакнутый кусок хлеба, этим указал на предателя, Что это был за кусок, евангелист не говорит. Некоторые (еп. Михаил) полагают, что это опреснок, окунутый в соус из горьких трав, и такое предположение очень вероятно. Самое же действие Господа не было отмечено Его другими учениками, кроме Иоанна, как что-то выходящее из ряда вон, потому что за пиршеством на востоке хозяин - а таким в настоящем случае являлся Христос - обыкновенно разделял куски хлеба и мяса гостям своим. Отсюда можно сделать еще и такой вывод, что Господь, предлагая кусок хлеба Иуде, и теперь еще хотел пробудить в нем лучшие чувства.
Adam Clarke: Commentary on the Bible - 1831
13:22: Looked one on another doubting of whom he spake - See the notes on Mat 26:20-25 (note). Every one but Judas, conscious of his own innocence, looked about upon all the rest, wondering who in that company could be such a traitor! Even Judas himself is not suspected. Is not this a proof that his general conduct had been such as to subject him to no suspicion?
Albert Barnes: Notes on the Bible - 1834
13:22: Doubting of whom ... - The word translated "doubting" denotes that kind of anxiety which a man feels when he is in perplexity, and knows not what to say or do. We should say they were at a loss. See the notes at Mat 26:22.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:22: looked: Gen 42:1; Mat 26:22; Mar 14:19; Luk 22:23
John Gill
13:22 Then the disciples looked one to another,.... As persons surprised and astonished, and as scarce crediting what was said; not having had the least suspicion of anyone among them, that could be guilty of such an action; and expressing by their looks their detestation of, and indignation at so horrible an iniquity; or they looked one to another, to observe if they could, whether the countenance of anyone would discover who the person was:
doubting of whom he spake; not being able to conceive and imagine, who the person was he had in view; from whence it appears, that Judas, to this time, had behaved outwardly as well as any of the other disciples; he had given no occasion, by his conduct, to suspect him more than any other: upon this broad intimation, or rather strong protestation which Christ made, that one of them should betray him, their eyes were not turned to him directly and particularly, but to one another.
Robert Jamieson, A. R. Fausset and David Brown
13:22 the disciples looked one on another, doubting of whom he spake--Further intensely interesting particulars are given in the other Gospels: (1) "They were exceeding sorrowful" (Mt 26:22). (2) "They began to inquire among themselves which of them it was that should do this thing" (Lk 22:23). (3) "They began to say unto Him one by one, Is it I, and another, Is it I?" (Mk 14:19). Generous, simple hearts! They abhorred the thought, but, instead of putting it on others, each was only anxious to purge himself and know if he could be the wretch. Their putting it at once to Jesus Himself, as knowing doubtless who was to do it, was the best, as it certainly was the most spontaneous and artless evidence of their innocence. (4) Jesus, apparently while this questioning was going on, added, "The Son of man goeth as it is written of Him, but woe unto that man by whom the Son of man is betrayed! It had been good for that man if he had not been born" (Mt 26:24). (5) "Judas," last of all, "answered and said, Lord, is it I?" evidently feeling that when all were saying this, if he held his peace, that of itself would draw suspicion upon him. To prevent this the question is wrung out of him, but perhaps, amidst the stir and excitement at the table, in a half-suppressed tone as we are inclined to think the answer also was--"Thou hast said" (Mt 26:25), or possibly by little more than a sign; for from Jn 13:28 it is evident that till the moment when he went out, he was not openly discovered.
13:2313:23: Եւ էր մի՛ ոմն յաշակերտացն բազմեա՛լ առ Յիսուսիւ, զոր սիրէրն Յիսուս[1894]։ [1894] Օրինակ մի. Բազմեալ առ Յիսուսի. եւ այլ օրինակ մի. ընդ Յիսուսի։
23. Եւ աշակերտներից մէկը, որին Յիսուս սիրում էր, նստել էր նրա մօտ:
23 Աշակերտներէն մէկը կար Յիսուսին քով* նստած, զոր Յիսուս կը սիրէր։
Եւ էր մի ոմն յաշակերտացն բազմեալ առ Յիսուսիւ, զոր սիրէրն Յիսուս:

13:23: Եւ էր մի՛ ոմն յաշակերտացն բազմեա՛լ առ Յիսուսիւ, զոր սիրէրն Յիսուս[1894]։
[1894] Օրինակ մի. Բազմեալ առ Յիսուսի. եւ այլ օրինակ մի. ընդ Յիսուսի։
23. Եւ աշակերտներից մէկը, որին Յիսուս սիրում էր, նստել էր նրա մօտ:
23 Աշակերտներէն մէկը կար Յիսուսին քով* նստած, զոր Յիսուս կը սիրէր։
zohrab-1805▾ eastern-1994▾ western am▾
13:2323: Один же из учеников Его, которого любил Иисус, возлежал у груди Иисуса.
13:23  ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῶ κόλπῳ τοῦ ἰησοῦ, ὃν ἠγάπα ὁ ἰησοῦς·
13:23. ἦν (It-was) ἀνακείμενος ( situating-up ,"εἷς (one) ἐκ (out) τῶν (of-the-ones) μαθητῶν (of-learners) αὐτοῦ (of-it,"ἐν (in) τῷ (unto-the-one) κόλπῳ (unto-a-bosom) τοῦ (of-the-one) Ἰησοῦ, (of-an-Iesous,"ὃν (to-which) ἠγάπα (it-was-excessing-off-unto,"[ὁ] "[the-one]"Ἰησοῦς: (an-Iesous)
13:23. erat ergo recumbens unus ex discipulis eius in sinu Iesu quem diligebat IesusNow there was leaning on Jesus' bosom one of his disciples, whom Jesus loved.
23. There was at the table reclining in Jesus’ bosom one of his disciples, whom Jesus loved.
13:23. And leaning against the bosom of Jesus was one of his disciples, the one whom Jesus loved.
13:23. Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.
Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved:

23: Один же из учеников Его, которого любил Иисус, возлежал у груди Иисуса.
13:23  ἦν ἀνακείμενος εἷς ἐκ τῶν μαθητῶν αὐτοῦ ἐν τῶ κόλπῳ τοῦ ἰησοῦ, ὃν ἠγάπα ὁ ἰησοῦς·
13:23. erat ergo recumbens unus ex discipulis eius in sinu Iesu quem diligebat Iesus
Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved.
13:23. And leaning against the bosom of Jesus was one of his disciples, the one whom Jesus loved.
13:23. Now there was leaning on Jesus’ bosom one of his disciples, whom Jesus loved.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:23: Now there was leaning on Jesus' bosom - The Jews of those days, at their suppers, reclined, supported by their left arm, on couches placed round the table, as the Greeks and Romans did. On each couch there were two or three persons; and the head of one of them came near to the bosom of him who reclined above him on the same couch. The person here mentioned was John, the writer of this history, who, being more tenderly loved by Christ than the rest, had always that place at table which was nearest to his Lord.
Albert Barnes: Notes on the Bible - 1834
13:23: Leaning on Jesus' bosom - This does not mean that he was at that time actually lying on his bosom, but that he occupied a situation next to him at the table, so that his head naturally fell back on his bosom when he spoke to him. See the notes at Mat 23:6.
Whom Jesus loved - This was doubtless John himself. The evangelists are not accustomed to mention their own names when any mark of favor or any good deed is recorded. They did not seek publicity or notoriety. In this case the appellation is more tender and honorable than any mere name. John was admitted to special friendship, perhaps, because the natural disposition of our Saviour was more nearly like the amiableness and mildness of John than any of the other disciples (Robert Hall). The highest honor that can be conferred on any man is to say that Jesus loved him. Yet this is an honor which all may possess, but which none can inherit without his spirit and without loving him. It is an honor which cannot be won by wealth or learning, by beauty or accomplishments, by rank or earthly honors, but only by the possession of a meek and quiet spirit, which is in the sight of God of great price, Pe1 3:4; compare Rom 8:9.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:23: leaning: Joh 13:25, Joh 1:18, Joh 21:20; Sa2 12:3
whom: Joh 11:3, Joh 11:5, Joh 11:36, Joh 19:26, Joh 20:2, Joh 21:7, Joh 21:24; Rev 1:16-18
Geneva 1599
13:23 Now there was (f) leaning on Jesus' bosom one of his disciples, whom Jesus loved.
(f) John's leaning was such that sitting down on his mat his head was toward the head of Jesus: for it is certain that in ancient times men used to not sit at the table, but to lie down on one of their sides.
John Gill
13:23 Now there was leaning on Jesus' bosom,.... Not pressing upon that part of Christ's body, which would have been irreverent in John, and troublesome to Christ; but leaning at table upon his bed or couch, on which he lay; and which was next to, and just before Christ; so that he was very near unto, and seemed to lie in the bosom of Christ; as such are said to do, who sit next at table to another. The posture of the Jews at table, was either "sitting" or "lying", and a difference they make between these two;
"if, say they (d), , "they sat" to eat everyone asked a blessing for himself; but if "they lay down", one asked a blessing for them all.''
This lying down was not on their backs, nor on their right side, but on their left; for they say (e), that
"lying down on the back, is not called "lying down"; and lying on the right side, is not called lying down.''
And the reason given is (f), because they have need of the right hand to eat with; but as they elsewhere (g) observe,
"they used to eat lying along, leaning on the left side, their feet to the ground, and every man on a single couch.''
Would you know the order in which they, lay, take the account as they have given it (h);
"when there were but two couches, the principal person lay first, and the second to him above him; and when there were three, the principal person lay in the middle, the second to him above him, and the third below him; and if he would talk with him, he raised himself upright, and sitting upright he talked with him; that is, as the gloss explains it, if the principal person was desirous to talk with him that was second to him, he must raise himself up from his lying down, and sit upright; for all the white he is leaning, he cannot talk with him, because he that is second to him, is behind the head of the principal person, and the face of the principal person is turned to the other side; and it is better for the second to sit below him, that he may hear his words, whilst he is leaning.''
The form in which Christ and his disciples sat or lay at table, we may conceive was this (i); a table was placed in the middle and as many beds or couches round it, as there were persons; Christ the principal and most worthy person lay first, with his head toward the table, his face somewhat turned from it, leaning on his left elbow upon the couch; in this posture lay Jesus, upon the first couch; in the same posture lay John, in the next to him, and just before him; the hinder part of his head being towards, and near the breast and bosom of Jesus; whence he is said to lean upon it: now to lie next to the principal person, was a very great honour, as well as a mark of great affection; and for John to lie next to Jesus, and as it were to lean on his bosom, showed how much he was respected and honoured by him; and therefore John modestly conceals his name, and only says,
one of his disciples whom Jesus loved; Christ, as the Son of God, and surety of his people, loved his true disciples, as he does all his elect, alike; not one more than the other; but as man, he had a particular affection for this disciple, and therefore admitted him near his person, and was very familiar with him.
(d) Misn. Beracot, c. 6. sect. 6. (e) T. Bab. Pesachim, fol. 108. 1. (f) Gloss in ib. (g) Gloss in T. Bab. Beracot, fol. 46. 2. & Bartenora in Misn. Beracot, c. 6. sect. 6. (h) T. Bab. Beracot, fol. 46. 2. (i) Vid. Alstorphium delectis veterum, p. 109, 110.
John Wesley
13:23 There was lying in the bosom of Jesus - That is, sitting next to him at table. This phrase only expresses the then customary posture at meals, where the guests all leaned sidewise on couches. And each was said to lie in the bosom of him who was placed next above him. One of the disciples whom Jesus loved - St. John avoids with great care the expressly naming himself. Perhaps our Lord now gave him the first proof of his peculiar love, by disclosing this secret to him.
Robert Jamieson, A. R. Fausset and David Brown
13:23 there was leaning on Jesus' bosom one of his disciples, whom Jesus loved--Thus modestly does our Evangelist denote himself, as reclining next to Jesus at the table.
Peter . . . beckoned to him to ask who it should be of whom he spake--reclining probably at the corresponding place on the other side of Jesus.
13:2413:24: Ակնարկէ՛ր նմա Սի՛մովն Պետրոս հարցանել՝ ո՞վ իցէ վասն որոյ ասէն[1895]։ [1895] Բազումք. Ակնարկէ նմա Սիմոն... հարցանել ո՞ իցէ։
24. Սիմոն Պետրոսը սրան ակնարկ արեց՝ հարցնելով, թէ այդ ո՛ւմ մասին է ասում:
24 Սիմոն Պետրոս անոր աչք կ’ընէր հարցնելու թէ ո՞վ պիտի ըլլայ անիկա՝ որուն համար կ’ըսէ։
Ակնարկէր նմա Սիմովն Պետրոս հարցանել, ո՛վ իցէ վասն որոյ ասէն:

13:24: Ակնարկէ՛ր նմա Սի՛մովն Պետրոս հարցանել՝ ո՞վ իցէ վասն որոյ ասէն[1895]։
[1895] Բազումք. Ակնարկէ նմա Սիմոն... հարցանել ո՞ իցէ։
24. Սիմոն Պետրոսը սրան ակնարկ արեց՝ հարցնելով, թէ այդ ո՛ւմ մասին է ասում:
24 Սիմոն Պետրոս անոր աչք կ’ընէր հարցնելու թէ ո՞վ պիտի ըլլայ անիկա՝ որուն համար կ’ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
13:2424: Ему Симон Петр сделал знак, чтобы спросил, кто это, о котором говорит.
13:24  νεύει οὗν τούτῳ σίμων πέτρος πυθέσθαι τίς ἂν εἴη περὶ οὖ λέγει.
13:24. νεύει (it-noddeth) οὖν (accordingly) τούτῳ (unto-the-one-this,"Σίμων (a-Simon) Πέτρος (a-Petros,"καὶ (and) λέγει (it-fortheth) αὐτῷ (unto-it,"Εἰπὲ (Thou-should-have-had-said) τίς (what-one) ἐστιν (it-be) περὶ (about) οὗ (of-which) λέγει. (it-fortheth)
13:24. innuit ergo huic Simon Petrus et dicit ei quis est de quo dicitSimon Peter therefore beckoned to him and said to him: Who is it of whom he speaketh?
24. Simon Peter therefore beckoneth to him, and saith unto him, Tell who it is of whom he speaketh.
13:24. Therefore, Simon Peter motioned to this one and said to him, “Who is it that he is speaking about?”
13:24. Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake.
Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake:

24: Ему Симон Петр сделал знак, чтобы спросил, кто это, о котором говорит.
13:24  νεύει οὗν τούτῳ σίμων πέτρος πυθέσθαι τίς ἂν εἴη περὶ οὖ λέγει.
13:24. innuit ergo huic Simon Petrus et dicit ei quis est de quo dicit
Simon Peter therefore beckoned to him and said to him: Who is it of whom he speaketh?
13:24. Therefore, Simon Peter motioned to this one and said to him, “Who is it that he is speaking about?”
13:24. Simon Peter therefore beckoned to him, that he should ask who it should be of whom he spake.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:24: beckoned: Luk 1:22, Luk 5:7; Act 12:17, Act 13:16, Act 21:40
John Gill
13:24 Simon Peter therefore beckoned to him,.... Peter perhaps lay at a distance from Christ, or in some such position, that he could not whisper to him himself; and besides, knew that John might use more freedom, as he was admitted to more familiarity with him; and being at some distance also from him, he beckoned to him; which was usually done at meals, when they could not, by reason of their posture, discourse together: this being the case, , "they made signs", by nodding to one another (k); that is, as the gloss explains it, they pointed with their hands and fingers, and by nodding or beckoning; such a method Peter took, signifying his desire,
that he should ask who it should be of whom he spake: which he did not out of mere curiosity, but from an honest intention and pure zeal, that he, with the rest, might show their abhorrence of such a person, and avoid him; and do all that lay in their power to hinder him from putting his designs into execution, and that the innocent might be free from all suspicion.
(k) T. Bab. Beracot ib.
John Wesley
13:24 Simon Peter - Behind Jesus, who lay between them.
13:2513:25: Եւ նա՝ անկեալ զլանջօքն Յիսուսի, ասէ ցնա. Տէր՝ ո՞վ է[1896]։ [1896] Ոմանք. Տէր ո՞ է։
25. Եւ սա Յիսուսի կրծքովն ընկաւ ու ասաց նրան. «Տէ՛ր, ո՞վ է»:
25 Ան ալ Յիսուսին կուրծքին վրայ իյնալով՝ ըսաւ անոր. «Տէ՛ր, ո՞վ է ան»։
Եւ նա անկեալ զլանջօքն Յիսուսի` ասէ ցնա. Տէր, ո՞վ է:

13:25: Եւ նա՝ անկեալ զլանջօքն Յիսուսի, ասէ ցնա. Տէր՝ ո՞վ է[1896]։
[1896] Ոմանք. Տէր ո՞ է։
25. Եւ սա Յիսուսի կրծքովն ընկաւ ու ասաց նրան. «Տէ՛ր, ո՞վ է»:
25 Ան ալ Յիսուսին կուրծքին վրայ իյնալով՝ ըսաւ անոր. «Տէ՛ր, ո՞վ է ան»։
zohrab-1805▾ eastern-1994▾ western am▾
13:2525: Он, припав к груди Иисуса, сказал Ему: Господи! кто это?
13:25  ἀναπεσὼν οὗν ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ ἰησοῦ λέγει αὐτῶ, κύριε, τίς ἐστιν;
13:25. ἀναπεσὼν (Having-had-fallen-up,"ἐκεῖνος (the-one-thither,"οὕτως (unto-the-one-this) ἐπὶ (upon) τὸ (to-the-one) στῆθος (to-a-chest) τοῦ (of-the-one) Ἰησοῦ (of-an-Iesous) λέγει (it-fortheth) αὐτῷ (unto-it,"Κύριε, (Authority-belonged,"τίς (what-one) ἐστιν; (it-be?"
13:25. itaque cum recubuisset ille supra pectus Iesu dicit ei Domine quis estHe therefore, leaning on the breast of Jesus, saith to him: Lord, who is it?
25. He leaning back, as he was, on Jesus’ breast saith unto him, Lord, who is it?
13:25. And so, leaning against the chest of Jesus, he said to him, “Lord, who is it?”
13:25. He then lying on Jesus’ breast saith unto him, Lord, who is it?
He then lying on Jesus' breast saith unto him, Lord, who is it:

25: Он, припав к груди Иисуса, сказал Ему: Господи! кто это?
13:25  ἀναπεσὼν οὗν ἐκεῖνος οὕτως ἐπὶ τὸ στῆθος τοῦ ἰησοῦ λέγει αὐτῶ, κύριε, τίς ἐστιν;
13:25. itaque cum recubuisset ille supra pectus Iesu dicit ei Domine quis est
He therefore, leaning on the breast of Jesus, saith to him: Lord, who is it?
13:25. And so, leaning against the chest of Jesus, he said to him, “Lord, who is it?”
13:25. He then lying on Jesus’ breast saith unto him, Lord, who is it?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:25: He then lying on Jesus' breast - Επιπεσων, laying his head against the breast of Christ, in a loving, respectful manner. As the expressions in the text are different here from those in the preceding verse, it shows that John altered his position at table, in order to ask the question which Peter suggested, which he probably did by whispering to our Lord; for, from Joh 13:28, we may learn that the other disciples had not heard what John said; and it is likely that the following words - It is he to whom I shall give the morsel when I have dipped it, were whispered back by Christ to John.
Albert Barnes: Notes on the Bible - 1834
13:25: He then lying on Jesus' breast - This is a different word from the one rendered Joh 13:23 leaning. It means falling back or reclining on the bosom of Jesus. When Peter spake, John laid his head back on the bosom of Jesus, so that he could speak to him privately without being heard by others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:25: who: Gen 44:4-12; Est 7:5
John Gill
13:25 He then lying on Jesus' breast,.... Being on the couch just before Jesus, with his back to him, he bends backwards, and falling on Jesus' breast, whispers in his ear:
and saith unto him, Lord, who is it? using his interest in Christ, and making thus free with him, in compliance with Peter's request; and was no doubt desirous himself of knowing who the person was.
John Wesley
13:25 Leaning down, and so asking him privately.
Robert Jamieson, A. R. Fausset and David Brown
13:25 He then lying--rather leaning over on Jesus' bosom.
saith--in a whisper, "Lord, who is it?"
13:2613:26: Պատասխանի ետ Յիսուս՝ եւ ասէ. Ա՛յն է՝ որում ե՛ս թացից զպատառն՝ եւ տաց։ Եւ թացեալ զպատառն՝ տա՛յ Յուդայի Իսկարիովտացւոյ։
26. Յիսուս պատասխանեց եւ ասաց. «Նա է, որի համար ես այս պատառը կը թաթախեմ եւ կը տամ իրեն»: Եւ թաթախելով պատառը՝ տալիս է Իսկարիովտացի Յուդային:
26 Յիսուս պատասխան տուաւ. «Անիկա է՝ որուն այս պատառը թրջելով կու տամ»։ Եւ թրջելով պատառը՝ Իսկարիովտացի Սիմոնեան Յուդային տուաւ
Պատասխանի ետ Յիսուս եւ ասէ. Այն է, որում ես թացից զպատառն եւ տաց: Եւ թացեալ զպատառն տայ [68]Յուդայի Իսկարիովտացւոյ:

13:26: Պատասխանի ետ Յիսուս՝ եւ ասէ. Ա՛յն է՝ որում ե՛ս թացից զպատառն՝ եւ տաց։ Եւ թացեալ զպատառն՝ տա՛յ Յուդայի Իսկարիովտացւոյ։
26. Յիսուս պատասխանեց եւ ասաց. «Նա է, որի համար ես այս պատառը կը թաթախեմ եւ կը տամ իրեն»: Եւ թաթախելով պատառը՝ տալիս է Իսկարիովտացի Յուդային:
26 Յիսուս պատասխան տուաւ. «Անիկա է՝ որուն այս պատառը թրջելով կու տամ»։ Եւ թրջելով պատառը՝ Իսկարիովտացի Սիմոնեան Յուդային տուաւ
zohrab-1805▾ eastern-1994▾ western am▾
13:2626: Иисус отвечал: тот, кому Я, обмакнув кусок хлеба, подам. И, обмакнув кусок, подал Иуде Симонову Искариоту.
13:26  ἀποκρίνεται [ὁ] ἰησοῦς, ἐκεῖνός ἐστιν ᾧ ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῶ. βάψας οὗν τὸ ψωμίον [λαμβάνει καὶ] δίδωσιν ἰούδᾳ σίμωνος ἰσκαριώτου.
13:26. ἀποκρίνεται ( It-separateth-off ) οὖν (accordingly,"[ὁ] "[the-one]"Ἰησοῦς (an-Iesous,"Ἐκεῖνός (The-one-thither) ἐστιν (it-be) ᾧ (unto-which) ἐγὼ (I) βάψω (I-shall-immerse) τὸ (to-the-one) ψωμίον (to-a-corradelet) καὶ (and) δώσω (I-shall-give) αὐτῷ: (unto-it) βάψας (Having-immersed) οὖν (accordingly) [τὸ] "[to-the-one]"ψωμίον (to-a-corradelet,"λαμβάνει (it-taketh) καὶ (and) δίδωσιν (it-giveth) Ἰούδᾳ (unto-an-Ioudas) Σίμωνος (of-a-Simon) Ἰσκαριώτου. (of-an-Iskariotan)
13:26. respondit Iesus ille est cui ego intinctum panem porrexero et cum intinxisset panem dedit Iudae Simonis ScariotisJesus answered: He it is to whom I shall reach bread dipped. And when he had dipped the bread, he gave it to Judas Iscariot, the son of Simon.
26. Jesus therefore answereth, He it is, for whom I shall dip the sop, and give it him. So when he had dipped the sop, he taketh and giveth it to Judas, of Simon Iscariot.
13:26. Jesus responded, “It is he to whom I shall extend the dipped bread.” And when he had dipped the bread, he gave it to Judas Iscariot, son of Simon.
13:26. Jesus answered, He it is, to whom I shall give a sop, when I have dipped [it]. And when he had dipped the sop, he gave [it] to Judas Iscariot, [the son] of Simon.
Jesus answered, He it is, to whom I shall give a sop, when I have dipped [it]. And when he had dipped the sop, he gave [it] to Judas Iscariot, [the son] of Simon:

26: Иисус отвечал: тот, кому Я, обмакнув кусок хлеба, подам. И, обмакнув кусок, подал Иуде Симонову Искариоту.
13:26  ἀποκρίνεται [ὁ] ἰησοῦς, ἐκεῖνός ἐστιν ᾧ ἐγὼ βάψω τὸ ψωμίον καὶ δώσω αὐτῶ. βάψας οὗν τὸ ψωμίον [λαμβάνει καὶ] δίδωσιν ἰούδᾳ σίμωνος ἰσκαριώτου.
13:26. respondit Iesus ille est cui ego intinctum panem porrexero et cum intinxisset panem dedit Iudae Simonis Scariotis
Jesus answered: He it is to whom I shall reach bread dipped. And when he had dipped the bread, he gave it to Judas Iscariot, the son of Simon.
13:26. Jesus responded, “It is he to whom I shall extend the dipped bread.” And when he had dipped the bread, he gave it to Judas Iscariot, son of Simon.
13:26. Jesus answered, He it is, to whom I shall give a sop, when I have dipped [it]. And when he had dipped the sop, he gave [it] to Judas Iscariot, [the son] of Simon.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:26: And when he had dipped the sop - Dr. Lightfoot observes that it was no unusual thing to dip a sop and give it to any person; and it is probable that the rest of the disciples considered it as given to Judas that he might hurry to do some work on which he wished to employ him, and not wait to finish his supper in a regular manner. They did not hear the question that John asked, nor our Lord's answer; but they no doubt heard the words, That thou doest do quickly - and might understand them as above.
Albert Barnes: Notes on the Bible - 1834
13:26: Jesus answered - That is, he answered John. It does not appear that either Judas or the other apostles heard him.
Shall give a sop - The word translated "sop" means a morsel, a piece of bread, or anything else eaten - as much as we are accustomed to take at a mouthful. Jesus was about to dip it in the sauce which was used at the Passover. The word "dip," in the original, is that from which is derived the word "baptize." It means here that Jesus would dip it into the sauce as we do a piece of bread. It is probable that it was not an unusual thing for the master of a feast to help others in this way, as it does not appear to have attracted the attention of the others as at all remarkable. It was an indication to John who the betrayer was, and a hint which Judas also probably understood.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:26: He it is: Joh 13:30; Mat 26:23; Mar 14:19, Mar 14:20; Luk 22:21
sop: or, morsel
Judas Iscariot: Joh 6:70, Joh 6:71, Joh 12:4-6
John Gill
13:26 Jesus answered, he it is,.... Jesus replied, by whispering; for had he spoken out, the rest could not have been so ignorant, as they still continued, after the sign was given: Christ, I say, whispered to John, and told him by what sign he might know the person, and that it was he,
to whom, says he,
I shall give a sop, when I have dipped it. This was not the passover sop, which was dipped into a sauce made of various things, called by the Jews for this was not the "paschal" supper, but a common supper at a private house, two days before the feast of the passover; but this sop, or rather crust of bread, which whether dipped into a liquid, or only a piece of dry bread, which Christ dipped his hand into the dish for, and took, as some think, is not very material, was a piece of common bread, which Christ took up, without regard to any custom, or ceremony used at any feasts, and gave it to the betrayer, as a sign by which John might know him:
and when he, had dipped the sop; either into some sort of broth, or any other liquid, or had dipped his hand into the dish for it:
he gave it to Judas Iscariot, the son of Simon; so called, to distinguish him from another apostle, whose name was Judas, and was then present.
John Wesley
13:26 Jesus answered - In his ear. So careful was he not to offend (if it had been possible) even Judas himself. The sop - Which he took up while he was speaking. He giveth it to Judas - And probably the other disciples thought Judas peculiarly happy! But when even this instance of our Lord's tenderness could not move him, then Satan took full possession.
Robert Jamieson, A. R. Fausset and David Brown
13:26 Jesus answered--also inaudibly, the answer being communicated to Peter perhaps from behind.
He . . . to whom I shall give a sop when I have dipped it--a piece of the bread soaked in the wine or the sauce of the dish; one of the ancient ways of testifying peculiar regard; compare Jn 13:18, "he that eateth bread with Me."
And when he had dipped . . . he gave it to Judas, &c.--Thus the sign of Judas' treachery was an affecting expression, and the last, of the Saviour's wounded love!
13:2713:27: Եւ յե՛տ պատառոյն՝ ապա եմուտ ՚ի նա Սատանայ։ Եւ ասէ ցնա Յիսուս. Արդ՝ որ զինչ առնելո՛ցն ես՝ արա՛ վաղվաղակի[1897]։ [1897] Ոմանք. Արդ զոր ինչ առնելոց ես։
27. Եւ երբ նա պատառն առաւ, սատանան մտաւ նրա մէջ: Յիսուս նրան ասաց. «Հիմա ինչ որ անելու ես, իսկոյն արա՛»:
27 Պատառէն ետքը Սատանան անոր ներսը մտաւ։ Յիսուս ըսաւ անոր. «Ինչ որ պիտի ընես՝ շուտով ըրէ»։
Եւ յետ պատառոյն ապա եմուտ ի նա Սատանայ. եւ ասէ ցնա Յիսուս. Արդ որ զինչ առնելոց ես` արա վաղվաղակի:

13:27: Եւ յե՛տ պատառոյն՝ ապա եմուտ ՚ի նա Սատանայ։ Եւ ասէ ցնա Յիսուս. Արդ՝ որ զինչ առնելո՛ցն ես՝ արա՛ վաղվաղակի[1897]։
[1897] Ոմանք. Արդ զոր ինչ առնելոց ես։
27. Եւ երբ նա պատառն առաւ, սատանան մտաւ նրա մէջ: Յիսուս նրան ասաց. «Հիմա ինչ որ անելու ես, իսկոյն արա՛»:
27 Պատառէն ետքը Սատանան անոր ներսը մտաւ։ Յիսուս ըսաւ անոր. «Ինչ որ պիտի ընես՝ շուտով ըրէ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:2727: И после сего куска вошел в него сатана. Тогда Иисус сказал ему: что делаешь, делай скорее.
13:27  καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ σατανᾶς. λέγει οὗν αὐτῶ ὁ ἰησοῦς, ὃ ποιεῖς ποίησον τάχιον.
13:27. καὶ (And) μετὰ (with) τὸ (to-the-one) ψωμίον (to-a-corradelet) τότε (to-the-one-which-also) εἰσῆλθεν (it-had-came-into) εἰς (into) ἐκεῖνον (to-the-one-thither,"ὁ (the-one) Σατανᾶς. (a-satanas) λέγει (It-fortheth) οὖν (accordingly) αὐτῷ (unto-it,"Ἰησοῦς (an-Iesous,"Ὃ (To-which) ποιεῖς (thou-do-unto) ποίησον (thou-should-have-done-unto) τάχειον. (to-more-quick)
13:27. et post buccellam tunc introivit in illum Satanas dicit ei Iesus quod facis fac citiusAnd after the morsel, Satan entered into him. And Jesus said to him: That which thou dost, do quickly.
27. And after the sop, then entered Satan into him. Jesus therefore saith unto him, That thou doest, do quickly.
13:27. And after the morsel, Satan entered into him. And Jesus said to him, “What you are going to do, do quickly.”
13:27. And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.
And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly:

27: И после сего куска вошел в него сатана. Тогда Иисус сказал ему: что делаешь, делай скорее.
13:27  καὶ μετὰ τὸ ψωμίον τότε εἰσῆλθεν εἰς ἐκεῖνον ὁ σατανᾶς. λέγει οὗν αὐτῶ ὁ ἰησοῦς, ὃ ποιεῖς ποίησον τάχιον.
13:27. et post buccellam tunc introivit in illum Satanas dicit ei Iesus quod facis fac citius
And after the morsel, Satan entered into him. And Jesus said to him: That which thou dost, do quickly.
13:27. And after the morsel, Satan entered into him. And Jesus said to him, “What you are going to do, do quickly.”
13:27. And after the sop Satan entered into him. Then said Jesus unto him, That thou doest, do quickly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: - 30: Иуда должен бы тронуться этим знаком любви, но он был уже слишком ожесточен. На ожесточенных же людей и самые большие благодеяния тех лиц, против которых они ожесточены, производят еще более ожесточающее действие. Получив знак любви, Иуда от этого еще более ожесточился, и тогда в него вошел сатана, т. е. завладел им уже окончательно, чтобы более не выпустить его из своих рук. В нем еще сильнее вспыхнула ненависть ко Христу, ему было тяжко оставаться в обществе Христа и апостолов, и он начал придумывать предлог к тому, чтобы оставить вечерю. Господь видит его терзания и отпускает его: пусть он скорее совершит то, к чему стремится душа его. Но никто из учеников, конечно, кроме Иоанна, не понял слов Христа. Они полагали, что Христос посылает Иуду что-либо купить к празднику. Отсюда видно, что лавки в Иерусалиме были еще не закрыты (ср. Мф. 25:9-11) и, следовательно, вечеря, которую совершал Христос, совершена была на день ранее узаконенного времени для совершения пасхи.

А была ночь. Этими словами евангелист отмечает наступление той мрачной поры, о которой Господь говорил ученикам ранее (см. 9:4; 11:10).
Adam Clarke: Commentary on the Bible - 1831
13:27: Satan entered into him - He had entered into him before, and now he enters again, to strengthen him in his purpose of delivering up his Master. But the morsel was not the cause of this entering in; the giving of it only marks the time in which the devil confirmed Judas in his traitorous purpose. Some have thought that this morsel was the sacrament of the Lord's Supper: but this is an utter mistake.
That thou doest, do quickly - As if he had said: "Thou art past all counsel; thou hast filled up the measure of thy iniquity, and hast wholly abandoned thyself to Satan; I will not force thee to turn from thy purpose, and without this thou wilt not. Thy designs are all known to me; what thou art determined to do, and I to permit, do directly; delay not, I am ready."
Albert Barnes: Notes on the Bible - 1834
13:27: After the sop - After he had taken and probably eaten it. By this Judas saw that Jesus knew his design, and that he could not conceal his plan. He saw, also, that the other disciples would be acquainted with it; and, aroused by sudden anger, or with the apprehension that he should lose his reward, or that Jesus might escape, he resolved on executing his plan at once.
Satan entered into him - The devil had before this put it into his heart to betray Jesus Joh 13:2, but he now excited him to a more decided purpose. See Luk 22:3; also Act 5:3; "Why hath Satan filled thine heart," etc.
What thou doest, do quickly - This showed to Judas that Jesus was acquainted with his design. He did not command him to betray him, but he left him to his own purpose. He had used means enough to reclaim him and lead him to a holy life, and now he brought him to a decision. He gave him to understand that he was acquainted with his plan, and submitted it to the conscience of Judas to do quickly what he would do. If he relented, he called on him to do it at once. If he could still pursue his wicked plan, could go forward when he was conscious that the Saviour knew his design, he was to do it at once. God adopts all means to bring men to a decision. He calls upon them to act decisively, firmly, immediately. He does not allow them the privilege to deliberate about wicked deeds, but calls on them to act at once, and to show whether they will obey or disobey him; whether they will serve him, or whether they will betray fits cause. He knows all their plans, as Jesus did that of Judas, and he calls on men to act under the full conviction that he knows all their soul. Sin thus is a vast evil. When men can sin knowing that God sees it all, it shows that the heart is fully set in them to do evil, and that there is nothing that will restrain them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:27: Satan: Joh 13:2; Psa 109:6; Mat 12:45; Luk 8:32, Luk 8:33, Luk 22:3; Act 5:3
That: Kg1 18:27; Pro 1:16; Ecc 9:3; Jer 2:24, Jer 2:25; Dan 2:15; Mar 6:25; Jam 1:13-15
John Gill
13:27 And after the sop, Satan entered into him,.... After he had taken and eaten the sop, or crust of bread, by which he was pointed out to be the betrayer, "Satan entered into him"; possessed his body, and filled his mind, and stirred him up more eagerly to pursue with rigour his wicked design. The Jews have a saying (l), that
"no man commits a transgression, until , "a spirit of madness enters into him".''
Such an evil spirit entered into Judas, which pushed him on to commit this horrid iniquity:
then said Jesus to him, that thou doest, do quickly; this he said, not as approving his wicked design, and exhorting him to it as a laudable action, but rather as deriding him, having nothing to care about, or fear from him; or as upbraiding him with his perfidy and wickedness, and signifying that he should take no methods to prevent him, though he fully knew what was in his heart to do; and it seems also to express the willingness of Christ, and his eager and hearty desire to suffer and die for his people, in order to obtain salvation for them.
(l) T. Bab. Sota, fol. 3. 1. Tzeror Hammor, fol. 112. 1. & 117. 3.
John Wesley
13:27 What thou doest, do quickly - This is not a permission, much less a command. It is only as if he had said, If thou art determined to do it, why dost thou delay? Hereby showing Judas, that he could not be hid, and expressing his own readiness to suffer.
Robert Jamieson, A. R. Fausset and David Brown
13:27 after the sop Satan entered into him--Very solemn are these brief hints of the successive steps by which Judas reached the climax of his guilt. "The devil had already put it into his heart to betray his Lord." Yet who can tell what struggles he went through ere he brought himself to carry that suggestion into effect? Even after this, however, his compunctions were not at an end. With the thirty pieces of silver already in his possession, he seems still to have quailed--and can we wonder? When Jesus stooped to wash his feet, it may be the last struggle was reaching its crisis. But that word of the Psalm, about "one that ate of his bread who would lift up his heel against Him" (Ps 41:9) probably all but turned the dread scale, and the still more explicit announcement, that one of those sitting with Him at the table should betray Him, would beget the thought, "I am detected; it is now too late to draw back." At that moment the sop is given; offer of friendship is once more made--and how affectingly! But already "Satan has entered into him," and though the Saviour's act might seem enough to recall him even yet, hell is now in his bosom, and he says within himself, "The die is cast; now let me go through with it"; fear, begone!" (See on Mt 12:43).
Then said Jesus unto him, That thou doest, do quickly--that is, Why linger here? Thy presence is a restraint, and thy work stands still; thou hast the wages of iniquity, go work for it!
13:2813:28: Եւ զայս ո՛չ ոք իմացաւ ՚ի բազմականա՛ց անտի՝ թէ առ ի՞նչ ասաց ցնա։
28. Եւ սեղանակիցներից ոչ ոք չիմացաւ, թէ նա ինչի՛ համար այդ նրան ասաց.
28 Բայց այս բանը սեղան նստողներէն մէ՛կը չհասկցաւ, թէ ինչո՞ւ համար ըսաւ անոր։
Եւ զայս ոչ ոք իմացաւ ի բազմականաց անտի, թէ առ ինչ ասաց ցնա:

13:28: Եւ զայս ո՛չ ոք իմացաւ ՚ի բազմականա՛ց անտի՝ թէ առ ի՞նչ ասաց ցնա։
28. Եւ սեղանակիցներից ոչ ոք չիմացաւ, թէ նա ինչի՛ համար այդ նրան ասաց.
28 Բայց այս բանը սեղան նստողներէն մէ՛կը չհասկցաւ, թէ ինչո՞ւ համար ըսաւ անոր։
zohrab-1805▾ eastern-1994▾ western am▾
13:2828: Но никто из возлежавших не понял, к чему Он это сказал ему.
13:28  τοῦτο [δὲ] οὐδεὶς ἔγνω τῶν ἀνακειμένων πρὸς τί εἶπεν αὐτῶ·
13:28. τοῦτο (To-the-one-this) [δὲ] "[moreover]"οὐδεὶς (not-moreover-one) ἔγνω (it-had-acquainted,"τῶν (of-the-ones) ἀνακειμένων ( of-situating-up ,"πρὸς (toward) τί (to-what-one) εἶπεν (it-had-said) αὐτῷ: (unto-it)
13:28. hoc autem nemo scivit discumbentium ad quid dixerit eiNow no man at the table knew to what purpose he said this unto him.
28. Now no man at the table knew for what intent he spake this unto him.
13:28. Now none of those sitting at table knew why he had said this to him.
13:28. Now no man at the table knew for what intent he spake this unto him.
Now no man at the table knew for what intent he spake this unto him:

28: Но никто из возлежавших не понял, к чему Он это сказал ему.
13:28  τοῦτο [δὲ] οὐδεὶς ἔγνω τῶν ἀνακειμένων πρὸς τί εἶπεν αὐτῶ·
13:28. hoc autem nemo scivit discumbentium ad quid dixerit ei
Now no man at the table knew to what purpose he said this unto him.
13:28. Now none of those sitting at table knew why he had said this to him.
13:28. Now no man at the table knew for what intent he spake this unto him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
13:28: No man at the table knew - This shows that Jesus had signified to John only who it was that should betray him.
The bag - The traveling-bag in which they put their common property. See the notes at Joh 12:6.
Have need of against the feast - The feast of the Passover. This feast continued seven days, and they supposed that Jesus had directed him to make preparation for their needs on those days.
John Gill
13:28 Now no man at the table,.... Not one of those who lay upon the couches at the table, excepting John, to whom the signal was given:
knew for what intent he spake this unto him; and perhaps he might not know the meaning of his last words, that he spoke concerning the act of betraying him; nor did not imagine that the thing was so near and so speedily to be done, as it was.
John Wesley
13:28 None knew why he said this - Save John and Judas.
Robert Jamieson, A. R. Fausset and David Brown
13:28 no man . . . knew for what intent he spake this unto him . . . some thought . . . Jesus . . . said . . . But what we need . . . or, . . . give . . . to the poor--a very important statement, as showing how carefully. Jesus had kept the secret, and Judas his hypocrisy, to the last.
13:2913:29: Զի ոմանք՝ համարէին թէ զի զա՛րկղն ունէր Յուդա, ասաց նմա Յիսուս. Գնեա՛ ինչ որ պիտո՛յ իցէ մեզ ՚ի տօնիս. եւ կամ՝ զի աղքատա՛ց ինչ տացէ[1898]։ [1898] Ոմանք. Գնեա՛ որ ինչ պիտոյ է մեզ ՚ի տօնիս, եւ կամ թէ զի աղքա՛՛։
29. որովհետեւ ոմանք կարծում էին, թէ, քանի որ Յուդան էր գանձանակը պահում, Յիսուս նրան ասաց. «Գնի՛ր, ինչ որ մեզ տօնի ժամանակ պէտք է» եւ կամ՝ որ մի բան տայ աղքատներին:
29 Վասն զի ոմանք կը խորհէին թէ՝ որովհետեւ գանձանակը Յուդան կը պահէր, Յիսուս անոր կ’ըսէր. «Ծախո՛ւ առ ինչ որ մեզի այս տօնին պէտք է, կամ՝ որպէս զի աղքատներուն բան մը տայ»։
Զի ոմանք համարէին թէ զի զարկղն ունէր Յուդա, ասաց նմա Յիսուս. Գնեա ինչ որ պիտոյ իցէ մեզ ի տօնիս, եւ կամ, զի աղքատաց ինչ տացէ:

13:29: Զի ոմանք՝ համարէին թէ զի զա՛րկղն ունէր Յուդա, ասաց նմա Յիսուս. Գնեա՛ ինչ որ պիտո՛յ իցէ մեզ ՚ի տօնիս. եւ կամ՝ զի աղքատա՛ց ինչ տացէ[1898]։
[1898] Ոմանք. Գնեա՛ որ ինչ պիտոյ է մեզ ՚ի տօնիս, եւ կամ թէ զի աղքա՛՛։
29. որովհետեւ ոմանք կարծում էին, թէ, քանի որ Յուդան էր գանձանակը պահում, Յիսուս նրան ասաց. «Գնի՛ր, ինչ որ մեզ տօնի ժամանակ պէտք է» եւ կամ՝ որ մի բան տայ աղքատներին:
29 Վասն զի ոմանք կը խորհէին թէ՝ որովհետեւ գանձանակը Յուդան կը պահէր, Յիսուս անոր կ’ըսէր. «Ծախո՛ւ առ ինչ որ մեզի այս տօնին պէտք է, կամ՝ որպէս զի աղքատներուն բան մը տայ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:2929: А как у Иуды был ящик, то некоторые думали, что Иисус говорит ему: купи, что нам нужно к празднику, или чтобы дал что-- нибудь нищим.
13:29  τινὲς γὰρ ἐδόκουν, ἐπεὶ τὸ γλωσσόκομον εἶχεν ἰούδας, ὅτι λέγει αὐτῶ [ὁ] ἰησοῦς, ἀγόρασον ὧν χρείαν ἔχομεν εἰς τὴν ἑορτήν, ἢ τοῖς πτωχοῖς ἵνα τι δῶ.
13:29. τινὲς (ones) γὰρ (therefore) ἐδόκουν, (they-were-thinking-unto) ἐπεὶ (upon-if) τὸ (to-the-one) γλωσσόκομον (to-tongue-tended) εἶχεν (it-was-holding,"Ἰούδας, (an-Ioudas,"ὅτι (to-which-a-one) λέγει (it-fortheth) αὐτῷ (unto-it,"Ἰησοῦς (an-Iesous,"Ἀγόρασον (Thou-should-have-gathered-to) ὧν ( of-which ) χρείαν (to-an-affording-of) ἔχομεν (we-hold) εἰς (into) τὴν (to-the-one) ἑορτήν, (to-a-festival,"ἢ (or) τοῖς (unto-the-ones) πτωχοῖς ( unto-beggared ) ἵνα (so) τι (to-a-one) δῷ . ( thou-might-have-had-given )
13:29. quidam enim putabant quia loculos habebat Iudas quia dicit ei Iesus eme ea quae opus sunt nobis ad diem festum aut egenis ut aliquid daretFor some thought, because Judas had the purse, that Jesus had said to him: Buy those things which we have need of for the festival day: or that he should give something to the poor.
29. For some thought, because Judas had the bag, that Jesus said unto him, Buy what things we have need of for the feast; or, that he should give something to the poor.
13:29. For some were thinking that, because Judas held the purse, that Jesus had told him, “Buy those things which are needed by us for the feast day,” or that he might give something to the needy.
13:29. For some [of them] thought, because Judas had the bag, that Jesus had said unto him, Buy [those things] that we have need of against the feast; or, that he should give something to the poor.
For some [of them] thought, because Judas had the bag, that Jesus had said unto him, Buy [those things] that we have need of against the feast; or, that he should give something to the poor:

29: А как у Иуды был ящик, то некоторые думали, что Иисус говорит ему: купи, что нам нужно к празднику, или чтобы дал что-- нибудь нищим.
13:29  τινὲς γὰρ ἐδόκουν, ἐπεὶ τὸ γλωσσόκομον εἶχεν ἰούδας, ὅτι λέγει αὐτῶ [ὁ] ἰησοῦς, ἀγόρασον ὧν χρείαν ἔχομεν εἰς τὴν ἑορτήν, ἢ τοῖς πτωχοῖς ἵνα τι δῶ.
13:29. quidam enim putabant quia loculos habebat Iudas quia dicit ei Iesus eme ea quae opus sunt nobis ad diem festum aut egenis ut aliquid daret
For some thought, because Judas had the purse, that Jesus had said to him: Buy those things which we have need of for the festival day: or that he should give something to the poor.
13:29. For some were thinking that, because Judas held the purse, that Jesus had told him, “Buy those things which are needed by us for the feast day,” or that he might give something to the needy.
13:29. For some [of them] thought, because Judas had the bag, that Jesus had said unto him, Buy [those things] that we have need of against the feast; or, that he should give something to the poor.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:29: Buy those things that we have need of against the feast - Calmet's observation here has weight so it. "The disciples who thought that our Lord had said this to Judas, knew well that on the day of the passover there was neither buying nor selling in Jerusalem. This, therefore, did not happen on the paschal evening; for the feast, according to the common opinion, must have begun the preceding evening, and Jesus have eaten the passover with his disciples the night before his death; but it appears to me, by the whole text of St. John, that the passover did not begin till the time in which our Lord expired upon the cross. It was then that they were sacrificing the paschal lambs in the temple. It is therefore probable that the apostles believed that Judas went to purchase a lamb, and the other necessary things for the evening, and for the day of the Passover." On this subject the reader is requested to consult the observations at the end of Matthew 26, where the subject is considered at large.
Give something to the poor - It is well known that our Lord and his disciples lived on public charity; and yet they gave alms out of what they had thus received. From this we learn that even those who live on charity themselves are expected to divide a little with those who are in deeper distress and want.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:29: that: Joh 12:5; Act 20:34, Act 20:35; Gal 2:10; Eph 4:28
John Gill
13:29 For some of them thought,.... This was the thought of some of the disciples, it may be of all of them but John;
because Judas had the bag: which was for the common supply of Christ and his disciples, and for the relief of the poor; See Gill on Jn 12:6.
That Jesus had said unto him, buy those things that we have need of against the feast; the feast of the passover, which was to be two days after; and shows, that this was not the passover which Christ now ate with his disciples:
or that he should give something to the poor; for whom Christ cared, and had a hearty concern, and for whom Judas had very little, notwithstanding his high pretensions.
13:3013:30: Իսկ նորա առեալ զպատառն՝ ե՛լ արտաքս վաղվաղակի, եւ էր գիշե՛ր[1899]։ էէ [1899] Օրինակ մի. Եւ ել արտաքս. եւ էր գիշեր (31) իբրեւ ել։ Ասէ Յիսուս։
30. Իսկ նա պատառը վերցնելով՝ իսկոյն դուրս ելաւ: Եւ գիշեր էր...
30 Անիկա ալ պատառը առածին պէս շուտ մը դուրս ելաւ ու գիշեր էր։
Իսկ նորա առեալ զպատառն` ել արտաքս վաղվաղակի, եւ էր գիշեր:

13:30: Իսկ նորա առեալ զպատառն՝ ե՛լ արտաքս վաղվաղակի, եւ էր գիշե՛ր[1899]։ էէ
[1899] Օրինակ մի. Եւ ել արտաքս. եւ էր գիշեր (31) իբրեւ ել։ Ասէ Յիսուս։
30. Իսկ նա պատառը վերցնելով՝ իսկոյն դուրս ելաւ: Եւ գիշեր էր...
30 Անիկա ալ պատառը առածին պէս շուտ մը դուրս ելաւ ու գիշեր էր։
zohrab-1805▾ eastern-1994▾ western am▾
13:3030: Он, приняв кусок, тотчас вышел; а была ночь.
13:30  λαβὼν οὗν τὸ ψωμίον ἐκεῖνος ἐξῆλθεν εὐθύς· ἦν δὲ νύξ.
13:30. λαβὼν (Having-had-taken) οὖν (accordingly) τὸ (to-the-one) ψωμίον (to-a-corradelet,"ἐκεῖνος (the-one-thither,"ἐξῆλθεν (it-had-came-out) εὐθύς: (straight) ἦν (it-was) δὲ (moreover) νύξ. (a-night)
13:30. cum ergo accepisset ille buccellam exivit continuo erat autem noxHe therefore, having received the morsel, went out immediately. And it was night.
30. He then having received the sop went out straightway: and it was night.
13:30. Therefore, having accepted the morsel, he went out immediately. And it was night.
13:30. He then having received the sop went immediately out: and it was night.
He then having received the sop went immediately out: and it was night:

30: Он, приняв кусок, тотчас вышел; а была ночь.
13:30  λαβὼν οὗν τὸ ψωμίον ἐκεῖνος ἐξῆλθεν εὐθύς· ἦν δὲ νύξ.
13:30. cum ergo accepisset ille buccellam exivit continuo erat autem nox
He therefore, having received the morsel, went out immediately. And it was night.
13:30. Therefore, having accepted the morsel, he went out immediately. And it was night.
13:30. He then having received the sop went immediately out: and it was night.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
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Adam Clarke: Commentary on the Bible - 1831
13:30: He - went immediately out: and it was night - He set off to Jerusalem from Bethany, which was about two miles distant; and, under the conduct of the prince of darkness, and in the time of darkness, he did this work of darkness.
Albert Barnes: Notes on the Bible - 1834
13:30: It was night - It was in the evening, or early part of the night. What is recorded in the following chapters took place the same night.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:30: went: Pro 4:16; Isa 59:7; Rom 3:15
it: Job 24:13-15
John Gill
13:30 He then having, received the sop,.... As soon as ever he received it, he
went immediately out; fearing lest an entire discovery should be made, and he be prevented accomplishing his design; or being more violently stirred up to it by, Satan, who after the sop entered into him, he directly went from Bethany to Jerusalem, to the chief priests, there, in order to consult and agree upon the delivery of him into their hands:
and it was night; this circumstance is added, to show how eagerly he was bent upon it; that though it was night, it did not hinder or discourage him from setting out on his journey to Jerusalem; and as this was a work of darkness, the night was the fittest time for it, and was a proper emblem of the blackness of the crime he was going to perpetrate.
John Wesley
13:30 He went out - To the chief priests. But he returned afterward, and was with them when they ate the passover, Mt 26:20, though not at the Lord's Supper.
Robert Jamieson, A. R. Fausset and David Brown
13:30 He then, having received the sop, went immediately out--severing himself for ever from that holy society with which he never had any spiritual sympathy.
and it was night--but far blacker night in the soul of Judas than in the sky over his head.
13:3113:31: Եւ իբրեւ ել, ասէ Յիսուս. Ա՛յժմ փառաւորեցա՛ւ Որդի մարդոյ, եւ Աստուած փառաւորեցա՛ւ ՚ի նմա[1900]։ [1900] Յօրինակին ՚ի բնաբանի յետ՝ Եւ իբրեւ ել, դատարկ տեղի թողեալ՝ ՚ի լուս՛՛. նշանակի՝ Յուդա, ՚ի ներքս բերել. համաձայն ոմանց ՚ի բնաբ՛՛։
31. Եւ երբ նա դուրս ելաւ, Յիսուս ասաց. «Այժմ մարդու Որդին փառաւորուեց, եւ Աստուած փառաւորուեց նրանով,
31 Երբ անիկա դուրս ելաւ, Յիսուս ըսաւ. «Հիմա փառաւորուեցաւ Որդին մարդոյ ու Աստուած փառաւորուեցաւ անով.
Եւ իբրեւ ել, ասէ Յիսուս. Այժմ փառաւորեցաւ Որդի մարդոյ, եւ Աստուած փառաւորեցաւ ի նմա:

13:31: Եւ իբրեւ ել, ասէ Յիսուս. Ա՛յժմ փառաւորեցա՛ւ Որդի մարդոյ, եւ Աստուած փառաւորեցա՛ւ ՚ի նմա[1900]։
[1900] Յօրինակին ՚ի բնաբանի յետ՝ Եւ իբրեւ ել, դատարկ տեղի թողեալ՝ ՚ի լուս՛՛. նշանակի՝ Յուդա, ՚ի ներքս բերել. համաձայն ոմանց ՚ի բնաբ՛՛։
31. Եւ երբ նա դուրս ելաւ, Յիսուս ասաց. «Այժմ մարդու Որդին փառաւորուեց, եւ Աստուած փառաւորուեց նրանով,
31 Երբ անիկա դուրս ելաւ, Յիսուս ըսաւ. «Հիմա փառաւորուեցաւ Որդին մարդոյ ու Աստուած փառաւորուեցաւ անով.
zohrab-1805▾ eastern-1994▾ western am▾
13:3131: Когда он вышел, Иисус сказал: ныне прославился Сын Человеческий, и Бог прославился в Нем.
13:31  ὅτε οὗν ἐξῆλθεν λέγει ἰησοῦς, νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῶ·
13:31. Ὅτε (Which-also) οὖν (accordingly) ἐξῆλθεν (it-had-came-out) λέγει (it-fortheth,"Ἰησοῦς (an-Iesous,"Νῦν (Now) ἐδοξάσθη (it-was-reckoned-to) ὁ (the-one) υἱὸς (a-Son) τοῦ (of-the-one) ἀνθρώπου, (of-a-mankind,"καὶ (and) ὁ (the-one) θεὸς (a-Deity) ἐδοξάσθη (it-was-reckoned-to) ἐν (in) αὐτῷ: (unto-it)
13:31. cum ergo exisset dicit Iesus nunc clarificatus est Filius hominis et Deus clarificatus est in eoWhen he therefore was gone out, Jesus said: Now is the Son of man glorified; and God is glorified in him.
31. When therefore he was gone out, Jesus saith, Now is the Son of man glorified, and God is glorified in him;
13:31. Then, when he had gone out, Jesus said: “Now the Son of man has been glorified, and God has been glorified in him.
13:31. Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.
Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him:

31: Когда он вышел, Иисус сказал: ныне прославился Сын Человеческий, и Бог прославился в Нем.
13:31  ὅτε οὗν ἐξῆλθεν λέγει ἰησοῦς, νῦν ἐδοξάσθη ὁ υἱὸς τοῦ ἀνθρώπου, καὶ ὁ θεὸς ἐδοξάσθη ἐν αὐτῶ·
13:31. cum ergo exisset dicit Iesus nunc clarificatus est Filius hominis et Deus clarificatus est in eo
When he therefore was gone out, Jesus said: Now is the Son of man glorified; and God is glorified in him.
13:31. Then, when he had gone out, Jesus said: “Now the Son of man has been glorified, and God has been glorified in him.
13:31. Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: - 32: С удалением предателя, который отправился за отрядом, который должен был взять Христа, Господь видит Свою деятельность уже законченной. Сын человеческий, или Мессия теперь является уже прославившимся, но это еще не то вечное, последнее прославление, о котором предсказывали пророки и которое будет иметь место только в будущем (ст. 32: прославит Его), а прославление посредством принятия страданий и мученической смерти за все человечество. "Полнота славы Христа явилась в страдании Его за грехи мира" (Кирилл Александрийский). Называя Себя здесь Сыном человеческим, Господь хочет дать понять Своим ученикам, что в страданиях Своих Он является представителем человечества перед Божественным Правосудием и что, следовательно, благодаря Его подвигу, прославляется и все человечество.

И Бог прославился в Нем. Через Христа Бог исполнил все свои обещания, данные человечеству, и вместе Сам получил прославление от людей, ранее не прославлявших Его, как должно (Рим. 1:19). Притом само человечество в состоянии прославления или восстановления есть слава Божия, потому что в страданиях и смерти Христа человечество ответвило те идеальные требования послушания Богу, какие к нему были предъявлены Богом при введении прародителей человечества в рай (См. Сильченкова. Прощальная беседа, с. 15).

Если Бог прославился в Нем.. . Здесь говорится прежде всего о той славе, какая ожидает Самого Христа. Представителя человечества Бог прославил в Себе, т. е. облечет Своею высшею, небесною славою и человеческую природу Христа; божественная же природа Христа никогда не лишалась божественной славы, как это видно из факта преображения, когда временно эта всегда присущая Христу божественная слава просияла сквозь ее телесную оболочку.

Вскоре прославит его. Некоторые (напр., Цан) видят здесь ограничение мысли о прославлении, высказанной Христом: Христос будто бы имеет в виду то, что последует в ближайшем будущем, т. е. только Свое воскресение. Но правильнее видеть здесь указание на быстроту имеющих последовать событий - вознесения Христа на крест и вознесения на небо: быстро пронесутся дни страданий Христа и недалеко прославление!
Matthew Henry: Concise Commentary on the Whole Bible - 1706
31 Therefore, when he was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in him. 32 If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him. 33 Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you. 34 A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another. 35 By this shall all men know that ye are my disciples, if ye have love one to another.

This and what follows, to the end of ch. xiv., was Christ's table-talk with his disciples. When supper was done, Judas went out; but what did the Master and his disciples do, whom he left sitting at table? They applied themselves to profitable discourse, to teach us as much as we can to make conversation with our friends at table serviceable to religion. Christ begins this discourse. The more forward we are humbly to promote that communication which is good, and to the use of edifying, the more like we are to Jesus Christ. Those especially that by their place, reputation, and gifts, command the company, to whom men give ear, ought to use the interest they have in other respects as an opportunity of doing them good. Now our Lord Jesus discourses with them (and probably discourses much more largely than is here recorded),

I. Concerning the great mystery of his own death and sufferings, about which they were as yet so much in the dark that they could not persuade themselves to expect the thing itself, much less did they understand the meaning of it; and therefore Christ gives them such instructions concerning it as made the offence of the cross to cease. Christ did not begin this discourse till Judas was gone out, for he was a false brother. The presence of wicked people is often a hindrance to good discourse. When Judas was gone out, Christ said, now is the Son of man glorified; now that Judas is discovered and discarded, who was a spot in their love-feast and a scandal to their family, now is the Son of man glorified. Note, Christ is glorified by the purifying of Christian societies: corruptions in his church are a reproach to him; the purging out of those corruptions rolls away the reproach. Or, rather, now Judas was gone to set the wheels a-going, in order to his being put to death, and the thing was likely to be effected shortly: Now is the Son of man glorified, meaning, Now he is crucified.

1. Here is something which Christ instructs them in, concerning his sufferings, that was very comforting.

(1.) That he should himself be glorified in them. Now the Son of man is to be exposed to the greatest ignominy and disgrace, to be despitefully used to the last degree, and dishonoured both by the cowardice of his friends and the insolence of his enemies; yet now he is glorified; For, [1.] Now he is to obtain a glorious victory over Satan and all the powers of darkness, to spoil them, and triumph over them. He is now girding on the harness, to take the field against these adversaries of God and man, with as great an assurance as if he had put it off. [2.] Now he is to work out a glorious deliverance for his people, by his death to reconcile them to God, and bring in an everlasting righteousness and happiness for them; to shed that blood which is to be an inexhaustible fountain of joys and blessings to all believers. [3.] Now he is to give a glorious example of self-denial and patience under the cross, courage and contempt of the world, zeal for the glory of God, and love to the souls of men, such as will make him to be for ever admired and had in honour. Christ had been glorified in many miracles he had wrought, and yet he speaks of his being glorified now in his sufferings, as if that were more than all his other glories in his humble state.

(2.) That God the Father should be glorified in them. The sufferings of Christ were, [1.] The satisfaction of God's justice, and so God was glorified in them. Reparation was thereby made with great advantage for the wrong done him in his honour by the sin of man. The ends of the law were abundantly answered, and the glory of his government effectually asserted and maintained. [2.] They were the manifestation of his holiness and mercy. The attributes of God shine brightly in creation and providence, but much more in the work of redemption; see 1 Cor. i. 24; 2 Cor. iv. 6. God is love, and herein he hath commended his love.

(3.) That he should himself be greatly glorified after them, in consideration of God's being greatly glorified by them, v. 32. Observe how he enlarges upon it. [1.] He is sure that God will glorify him; and those whom God glorifies are glorious indeed. Hell and earth set themselves to vilify Christ, but God resolved to glorify him, and he did it. He glorified him in his sufferings by the amazing signs and wonders, both in heaven and earth, which attended them, and extorted even from his crucifiers an acknowledgment that he was the Son of God. But especially after his sufferings he glorified him, when he set him at his own right hand, gave him a name above every name. [2.] That he will glorify him in himself--en heauto. Either, First, In Christ himself. He will glorify him in his own person, and not only in his kingdom among men. This supposes his speedy resurrection. A common person may be honoured after his death, in his memory or posterity, but Christ was honoured in himself. Or, secondly, in God himself. God will glorify him with himself, as it is explained, ch. xvii. 5. He shall sit down with the Father upon his throne, Rev. iii. 21. This is true glory. [3.] That he will glorify him straightway. He looked upon the joy and glory set before him, not only as great, but as near; and his sorrows and sufferings short and soon over. Good services done to earthly princes often remain long unrewarded; but Christ had his preferments presently. It was but forty hours (or not so much) from his death to his resurrection, and forty days thence to his ascension, so that it might well be said that he was straightway glorified, Ps. xvi. 10. [4.] All this in consideration of God's being glorified in and by his sufferings: Seeing God is glorified in him, and receives honour from his sufferings, God shall in like manner glorify him in himself, and give honour to him. Note, first, In the exaltation of Christ there was a regard had to his humiliation, and a reward given for it. Because he humbled himself, therefore God highly exalted him. If the Father be so great a gainer in his glory by the death of Christ, we may be sure that the Son shall be no loser in his. See the covenant between them, Isa. liii. 12. Secondly, Those who mind the business of glorifying God no doubt shall have the happiness of being glorified with him.

2. Here is something that Christ instructs them in, concerning his sufferings, which was awakening, for as yet they were slow of heart to understand it (v. 33): Little children, yet a little while I am with you, &c. Two things Christ here suggests, to quicken his disciples to improve their present opportunities; two serious words:--

(1.) That his stay in this world, to be with them here, they would find to be very short. Little children. This compellation does not bespeak so much their weakness as his tenderness and compassion; he speaks to them with the affection of a father, now that he is about to leaven them, and to leave blessings with them. Know this, then, that yet a little while I am with you. Whether we understand this as referring to his death or his ascension it comes much to one; he had but a little time to spend with them, and therefore, [1.] Let them improve the advantage they now had. If they had any good question to ask, if they would have any advice, instruction, or comfort, let them speak quickly; for yet a little while I am with you. We must make the best of the helps we have for our souls while we have them, because we shall not have them long; they will be taken from us, or we from them. [2.] Let them not doat upon his bodily presence, as if their happiness and comfort were bound up in that; no, they must think of living without it; not be always little children, but go alone, without their nurses. Ways and means are appointed but for a little while, and are not to be rested in, but pressed through to our rest, to which they have a reference.

(2.) That their following him to the other world, to be with him there, they would find to be very difficult. What he had said to the Jews (ch. vii. 34) he saith to his disciples; for they have need to be quickened by the same considerations that are propounded for the convincing and awakening of sinners. Christ tells them here, [1.] That when he was gone they would feel the want of him; You shall seek me, that is "you shall wish you had me again with you." We are often taught the worth of mercies by the want of them. Though the presence of the Comforter yielded them real and effectual relief in straits and difficulties, yet it was not such a sensible satisfaction as his bodily presence would have been to those who had been used to it. But observe, Christ said to the Jews, You shall seek me and not find me; but to the disciples he only saith, You shall seek me, intimating that though they should not find his bodily presence any more than the Jews, yet they should find that which was tantamount, and should not seek in vain. When they sought his body in the sepulchre, though they did not find it, yet they sought to good purpose. [2.] That whither he went they could not come, which suggests to them high thoughts of him, who was going to an invisible inaccessible world, to dwell in that light which none can approach unto; and also low thoughts of themselves, and serious thoughts of their future state. Christ tells them that they could not follow him (as Joshua told the people that they could not serve the Lord) only to quicken them to so much the more diligence and care. They could not follow him to his cross, for they had not courage and resolution; it appeared that they could not when they all forsook him and fled. Nor could they follow him to his crown, for they had not a sufficiency of their own, nor were their work and warfare yet finished.

II. He discourses with them concerning the great duty of brotherly love (v. 34, 35): You shall love one another. Judas was now gone out, and had proved himself a false brother; but they must not therefore harbour such jealousies and suspicions one of another as would be the bane of love: though there was one Judas among them, yet they were not all Judases. Now that the enmity of the Jews against Christ and his followers was swelling to the height, and they must expect such treatment as their Master had, it concerned them by brotherly love to strengthen one another's hands. Three arguments for mutual love are here urged:--

1. The command of their Master (v. 34): A new commandment I give unto you. He not only commends it as amiable and pleasant, not only counsels it as excellent and profitable, but commands it, and makes it one of the fundamental laws of his kingdom; it goes a-breast with the command of believing in Christ, 1 John iii. 23; 1 Pet. i. 22. It is the command of our ruler, who has a right to give law to us; it is the command of our Redeemer, who gives us this law in order to the curing of our spiritual diseases and the preparing of us for our eternal bliss. It is a new commandment; that is, (1.) It is a renewed commandment; it was a commandment from the beginning (1 John ii. 7), as old as the law of nature, it was the second great commandment of the law of Moses; yet, because it is also one of the great commandments of the New Testament, of Christ the new Lawgiver, it is called a new commandment; it is like an old book in a new edition corrected and enlarged. This commandment has been so corrupted by the traditions of the Jewish church that when Christ revived it, and set it in a true light, it might well be called a new commandment. Laws of revenge and retaliation were so much in vogue, and self-love had so much the ascendant, that the law of brotherly love was forgotten as obsolete and out of date; so that as it came from Christ new, it was new to the people. (2.) It is an excellent command, as a new song is an excellent song, that has an uncommon gratefulness in it. (3.) It is an everlasting command; so strangely new as to be always so; as the new covenant, which shall never decay (Heb. viii. 13); it shall be new to eternity, when faith and hope are antiquated. (4.) As Christ gives it, it is new. Before it was, Thou shalt love thy neighbour; now it is, You shall love one another; it is pressed in a more winning way when it is thus pressed as mutual duty owing to one another.

2. The example of their Saviour is another argument for brotherly love: As I have loved you. It is this that makes it a new commandment--that this rule and reason of love (as I have loved you) is perfectly new, and such as had been hidden from ages and generations. Understand this, (1.) Of all the instances of Christ's love to his disciples, which they had already experienced during the time he went in and out among them. He spoke kindly to them, concerned himself heartily for them, and for their welfare, instructed, counselled, and comforted them, prayed with them and for them, vindicated them when they were accused, took their part when they were run down, and publicly owned them to be dearer to him that his mother, or sister, or brother. He reproved them for what was amiss, and yet compassionately bore with their failings, excused them, made the best of them, and passed by many an oversight. Thus he had loved them, and just now washed their feet; and thus they must love one another, and love to the end. Or, (2.) It may be understood of the special instance of love to all his disciples which he was now about to give, in laying down his life for them. Greater love hath no man than this, ch. xv. 13. Has he thus loved us all? Justly may he expect that we should be loving to one another. Not that we are capable of doing any thing of the same nature for each other (Ps. xlix. 7), but we must love one another in some respects after the same manner; we must set this before us as our copy, and take directions from it. Our love to one another must be free and ready, laborious and expensive, constant and persevering; it must be love to the souls one of another. We must also love one another from this motive, and upon this consideration--because Christ has loved us. See Rom. xv. 1, 3; Eph. v. 2, 25; Phil. ii. 1-5.

3. The reputation of their profession (v. 35): By this shall all men know that you are my disciples, if you have love one to another. Observe, We must have love, not only show love, but have it in the root and habit of it, and have it when there is not any present occasion to show it; have it ready. "Hereby it will appear that you are indeed my followers by following me in this." Note, Brotherly love is the badge of Christ's disciples. By this he knows them, by this they may know themselves (1 John ii. 14), and by this others may know them. This is the livery of his family, the distinguishing character of his disciples; this he would have them noted for, as that wherein they excelled all others--their loving one another. This was what their Master was famous for; all that ever heard of him have heard of his love, his great love; and therefore, if you see any people more affectionate one to another than what is common, say, "Certainly these are the followers of Christ, they have been with Jesus." Now by this it appears, (1.) That the heart of Christ was very much upon it, that his disciples should love one another. In this they must be singular; whereas the way of the world is to be every one for himself, they should be hearty for one another. He does not say, By this shall men know that you are my disciples--if you work miracles, for a worker of miracles is but a cypher without charity (1 Cor. xiii. 1, 2); but if you love one another from a principle of self-denial and gratitude to Christ. This Christ would have to be the proprium of his religion, the principal note of the true church. (2.) That it is the true honour of Christ's disciples to excel in brotherly love. Nothing will be more effectual than this to recommend them to the esteem and respect of others. See what a powerful attractive it was, Acts ii. 46, 47. Tertullian speaks of it as the glory of the primitive church that the Christians were known by their affection to one another. Their adversaries took notice of it, and said, See how these Christians love one another, Apol. cap. 39. (3.) That, if the followers of Christ do not love one another, they not only cast an unjust reproach upon their profession, but give just cause to suspect their own sincerity. O Jesus! are these thy Christians, these passionate, malicious, spiteful, ill-natured people? Is this thy son's coat? When our brethren stand in need of help from us, and we have an opportunity of being service able to them, when they differ in opinion and practice from us, or are any ways rivals with or provoking to us, and so we have an occasion to condescend and forgive, in such cases as this it will be known whether we have this badge of Christ's disciples.
Adam Clarke: Commentary on the Bible - 1831
13:31: Now is the Son of man glorified - Νυν εδοξασθη, Hath been glorified. Now it fully appears that I am the person appointed to redeem a lost world by my blood. I have already been glorified by this appointment, and am about to be farther glorified by my death, resurrection, and ascension.
Albert Barnes: Notes on the Bible - 1834
13:31: Now is the Son of man glorified - The last deed is done that was necessary to secure the death of the Son of man, the glory that shall result to him from that death, the wonderful success of the gospel, the exaltation of the Messiah, and the public and striking attestation of God to him in the view of the universe. See the notes at Joh 12:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:31: Now: Joh 7:39, Joh 11:4, Joh 12:23, Joh 16:14; Luk 12:50; Act 2:36, Act 3:13; Col 2:14, Col 2:15; Heb 5:5-9
and God: Joh 12:28, Joh 14:13, Joh 17:1-6; Isa 49:3-6; Luk 2:10-14; Rom 15:6-9; Co2 3:18; Co2 4:4-6; Eph 1:5-8, Eph 1:12, Eph 2:7, Eph 3:10; Phi 2:11; Pe1 1:21, Pe1 4:11; Rev 5:9-14
Geneva 1599
13:31 (3) Therefore, when he was gone out, Jesus said, (g) Now is the Son of man glorified, and God is glorified in him.
(3) We have to see the glorifying of Christ in his dishonour.
(g) This verse and the one following are a most plain and evident testimony to the divinity of Christ.
John Gill
13:31 Therefore, when he was gone out, Jesus said,.... Christ and his true disciples being together alone, he used a greater freedom of conversation with them, and entered into some discourse about his sufferings and death; with a view to give them some instructions about their future conduct and behaviour, and in order to support them under the loss of his presence; and tells them in the first place, that
now is the son of man glorified: by "the son of man", he means himself; a phrase he often uses, when speaking of himself; this was a title the Messiah went by in prophecy; was true in fact of Jesus, who was the son of Abraham, and the son of David, and expresses the truth of his humanity; and he the rather chooses to use it now, because he is speaking of a glorification, which he in his divine nature was incapable of, and which regards either time past, present, or to come: the meaning may be, either that he had been already glorified by his doctrines and miracles; or that he was now glorified, by discovering the traitor, before he made one single overt act towards betraying him; or that in a very short time he should be glorified, meaning at his death; see Jn 17:1. But how was he then glorified, when it was an accursed one, and attended with so much ignominy and reproach? he was then glorified by his Father, who supported him in it, and carried him through it; so as that he conquered all his enemies, and obtained eternal salvation for his people: moreover, the death of Christ was not only his way to glory, but was attended with many wonderful and surprising events; as the darkness, the earthquake, the rending of the rocks, and vails of the temple, and the like; and it was also glorious in the eyes of his Father, because hereby his purposes were accomplished, his covenant transactions brought about, his law and justice were satisfied, and the salvation of his people finished:
and God is glorified in him. The glory of God was great, in the salvation of his elect by the death of Christ; for hereby his wisdom and power, his truth and faithfulness, his justice and holiness, as well as his love, grace, and mercy, were glorified.
John Wesley
13:31 Jesus saith - Namely, the next day; on Thursday, in the morning. Here the scene, as it were, is opened, for the discourse which is continued in the following chapters. Now - While I speak this, the Son of man is glorified - Being fully entered into his glorious work of redemption. This evidently relates to the glory which belongs to his suffering in so holy and victorious a manner.
Robert Jamieson, A. R. Fausset and David Brown
13:31 DISCOURSE AFTER THE TRAITOR'S DEPARTURE--PETER'S SELF-CONFIDENCE--HIS FALL PREDICTED. (Jn 13:31-38)
when he was gone out, Jesus said, Now is the Son of man glorified--These remarkable words plainly imply that up to this moment our Lord had spoken under a painful restraint, the presence of a traitor within the little circle of His holiest fellowship on earth preventing the free and full outpouring of His heart; as is evident, indeed, from those oft-recurring clauses, "Ye are not all clean," "I speak not of you all," &c. "Now" the restraint is removed, and the embankment which kept in the mighty volume of living waters having broken down, they burst forth in a torrent which only ceases on His leaving the supper room and entering on the next stage of His great work--the scene in the Garden. But with what words is the silence first broken on the departure of Judas? By no reflections on the traitor, and, what is still more wonderful, by no reference to the dread character of His own approaching sufferings. He does not even name them, save by announcing, as with a burst of triumph, that the hour of His glory has arrived! And what is very remarkable, in five brief clauses He repeats this word "glorify" five times, as if to His view a coruscation of glories played at that moment about the Cross. (See on Jn 12:23).
God is glorified in him--the glory of Each reaching its zenith in the Death of the Cross!
13:3213:32: Զի եթէ Աստուած փառաւորեցա՛ւ ՚ի նմա, եւ Աստուած փառաւորեսցէ զնա յանձն իւր. եւ վաղվաղակի՛ փառաւորեսցէ զնա[1901]։ [1901] Ոմանք. Եւ վաղվաղակի փառաւոր արասցէ զնա։
32. քանի որ, եթէ Աստուած փառաւորուեց նրանով, Աստուած էլ նրան կը փառաւորի իրենով. եւ իսկոյն կը փառաւորի նրան:
32 Եթէ Աստուած անով փառաւորուեցաւ, Աստուած ալ զանիկա իր անձովը պիտի փառաւորէ եւ շուտով պիտի փառաւորէ զանիկա։
Զի եթէ Աստուած փառաւորեցաւ ի նմա, եւ Աստուած փառաւորեսցէ զնա յանձն իւր. եւ վաղվաղակի փառաւորեսցէ զնա:

13:32: Զի եթէ Աստուած փառաւորեցա՛ւ ՚ի նմա, եւ Աստուած փառաւորեսցէ զնա յանձն իւր. եւ վաղվաղակի՛ փառաւորեսցէ զնա[1901]։
[1901] Ոմանք. Եւ վաղվաղակի փառաւոր արասցէ զնա։
32. քանի որ, եթէ Աստուած փառաւորուեց նրանով, Աստուած էլ նրան կը փառաւորի իրենով. եւ իսկոյն կը փառաւորի նրան:
32 Եթէ Աստուած անով փառաւորուեցաւ, Աստուած ալ զանիկա իր անձովը պիտի փառաւորէ եւ շուտով պիտի փառաւորէ զանիկա։
zohrab-1805▾ eastern-1994▾ western am▾
13:3232: Если Бог прославился в Нем, то и Бог прославит Его в Себе, и вскоре прославит Его.
13:32  [εἰ ὁ θεὸς ἐδοξάσθη ἐν αὐτῶ] καὶ ὁ θεὸς δοξάσει αὐτὸν ἐν αὐτῶ, καὶ εὐθὺς δοξάσει αὐτόν.
13:32. καὶ (and) ὁ (the-one) θεὸς (a-Deity) δοξάσει (it-shall-reckon-to) αὐτὸν (to-it) ἐν (in) αὑτῷ, (unto-it,"καὶ (and) εὐθὺς (straight) δοξάσει (it-shall-reckon-to) αὐτόν. (to-it)
13:32. si Deus clarificatus est in eo et Deus clarificabit eum in semet ipso et continuo clarificabit eumIf God be glorified in him, God also will glorify him in himself: and immediately will he glorify him.
32. and God shall glorify him in himself, and straightway shall he glorify him.
13:32. If God has been glorified in him, then God will also glorify him in himself, and he will glorify him without delay.
13:32. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.
If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him:

32: Если Бог прославился в Нем, то и Бог прославит Его в Себе, и вскоре прославит Его.
13:32  [εἰ ὁ θεὸς ἐδοξάσθη ἐν αὐτῶ] καὶ ὁ θεὸς δοξάσει αὐτὸν ἐν αὐτῶ, καὶ εὐθὺς δοξάσει αὐτόν.
13:32. si Deus clarificatus est in eo et Deus clarificabit eum in semet ipso et continuo clarificabit eum
If God be glorified in him, God also will glorify him in himself: and immediately will he glorify him.
13:32. If God has been glorified in him, then God will also glorify him in himself, and he will glorify him without delay.
13:32. If God be glorified in him, God shall also glorify him in himself, and shall straightway glorify him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
13:32: And shall straightway glorify him - Or, glorify him, ευθυς, immediately; "he did, not only in the miracles wrought at his death, but also in that remarkable case mentioned, Joh 18:6, when the whole crowd that came to seize him were driven back with a word of his mouth, and fell to the ground.
Albert Barnes: Notes on the Bible - 1834
13:32: If God be glorified in him - If God is honored by him. If the life and death of the Messiah be such as to lead to the honor of God, such as shall manifest its perfections, and show his goodness, truth, and justice, then he will show that he thus approves his work.
God shall also glorify him - He will honor the Messiah. He will not suffer him to go without a proper attestation of his acceptance, and of the honor that God puts on him. Jesus here confidently anticipated that the Father would show that he was pleased with what he had done. He did it in the miracles that attended his death, in his resurrection, ascension, exaltation, and in the success of the gospel. We may remark that God will always, in the proper time and way, manifest his approbation of those who live so as to promote the honor of his name.
In himself - Or by himself; by a direct and public expression of his approbation. Not by the ministry of angels or by any other subordinate attestation, but by an expression that shall be direct from him. This was done by his direct interposition in his resurrection and ascension to heaven.
Shall straightway - Immediately, or without delay. This refers to the fact that the time when God would put this honor on him was at hand. His death, resurrection, and ascension were near.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:32: shall: Joh 17:4-6, Joh 17:21-24; Isa 53:10-12; Heb 1:2, Heb 1:3; Pe1 3:22; Rev 3:21, Rev 21:22, Rev 21:23; Rev 22:1, Rev 22:3, Rev 22:13
and: Joh 12:23
John Gill
13:32 If God be glorified in him,.... Seeing this is a certain truth, is indisputably matter of fact, that all the perfections of God are glorified in Christ, by his sufferings and death:
God shall also glorify him in himself; either "with himself"; with his own glory, which was promised to Christ, and which he had before the world was, and for which he prays, Jn 17:5, or by himself: by his own power, in raising him from the dead, setting him at his own right hand, and crowning him with glory and honour:
and shall straightway glorify him; this he will do very quickly, he will not leave him in the grave, nor suffer him to see corruption; he will raise him again the third day, and give him glory.
Robert Jamieson, A. R. Fausset and David Brown
13:32 If God be glorified in him, God shall also--in return and reward of this highest of all services ever rendered to Him, or capable of being rendered.
glorify him in himself, and . . . straightway glorify him--referring now to the Resurrection and Exaltation of Christ after this service was over, including all the honor and glory then put upon Him, and that will for ever encircle Him as Head of the new creation.
13:3313:33: Որդեա՛կք իմ, փոքր ինչ ժամանակ ընդ ձե՛զ եմ. խնդրեցէ՛ք զիս. եւ որպէս ասացի ցՀրեայսն, եթէ ուր եսն երթամ դուք ո՛չ կարէք գալ. եւ արդ՝ ձե՛զ ասեմ[1902]։ [1902] Ոմանք. Փոքր ինչ ժամանակս ընդ։ Ոսկան. Ընդ ձեզ եմ. խնդրիցէք զիս։
33. Որդեակնե՛րս, մի քիչ ժամանակ դեռ ձեզ հետ եմ. ինձ պիտի փնտռէք, եւ ինչպէս ասացի հրեաներին՝ ուր ես եմ գնում, դուք չէք կարող գալ, - այժմ այդ ձեզ էլ եմ ասում:
33 Ո՛րդեակներ, քիչ մը ատեն ալ ձեզի հետ եմ, զիս պիտի փնտռէք եւ ինչպէս Հրեաներուն ըսի թէ՝ ‘Ես ուր որ կ’երթամ, դուք չէք կրնար գալ’, հիմա ձեզի ալ կ’ըսեմ.
Որդեակք իմ, փոքր ինչ ժամանակ ընդ ձեզ եմ. խնդրեցէք զիս. եւ որպէս ասացի ցՀրեայսն եթէ` Ուր եսն երթամ, դուք ոչ կարէք գալ, եւ արդ ձեզ ասեմ:

13:33: Որդեա՛կք իմ, փոքր ինչ ժամանակ ընդ ձե՛զ եմ. խնդրեցէ՛ք զիս. եւ որպէս ասացի ցՀրեայսն, եթէ ուր եսն երթամ դուք ո՛չ կարէք գալ. եւ արդ՝ ձե՛զ ասեմ[1902]։
[1902] Ոմանք. Փոքր ինչ ժամանակս ընդ։ Ոսկան. Ընդ ձեզ եմ. խնդրիցէք զիս։
33. Որդեակնե՛րս, մի քիչ ժամանակ դեռ ձեզ հետ եմ. ինձ պիտի փնտռէք, եւ ինչպէս ասացի հրեաներին՝ ուր ես եմ գնում, դուք չէք կարող գալ, - այժմ այդ ձեզ էլ եմ ասում:
33 Ո՛րդեակներ, քիչ մը ատեն ալ ձեզի հետ եմ, զիս պիտի փնտռէք եւ ինչպէս Հրեաներուն ըսի թէ՝ ‘Ես ուր որ կ’երթամ, դուք չէք կրնար գալ’, հիմա ձեզի ալ կ’ըսեմ.
zohrab-1805▾ eastern-1994▾ western am▾
13:3333: Дети! недолго уже быть Мне с вами. Будете искать Меня, и, как сказал Я Иудеям, что, куда Я иду, вы не можете придти, [так] и вам говорю теперь.
13:33  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.
13:33. Τεκνία, (Produceelets,"ἔτι (if-to-a-one) μικρὸν (to-small) μεθ' (with) ὑμῶν (of-ye) εἰμί: (I-be) ζητήσετέ (ye-shall-seek-unto) με, (to-me,"καὶ (and) καθὼς (down-as) εἶπον (I-had-said) τοῖς (unto-the-ones) Ἰουδαίοις ( unto-Iouda-belonged ) ὅτι (to-which-one,"Ὅπου (To-which-of-whither) ἐγὼ (I) ὑπάγω (I-lead-under) ὑμεῖς (ye) οὐ (not) δύνασθε ( ye-able ) ἐλθεῖν, (to-have-had-came,"καὶ (and) ὑμῖν (unto-ye) λέγω (I-forth) ἄρτι. (unto-adjusted)
13:33. filioli adhuc modicum vobiscum sum quaeretis me et sicut dixi Iudaeis quo ego vado vos non potestis venire et vobis dico modoLittle children, yet a little while I am with you. You shall seek me. And as I said to the Jews: Whither I go you cannot come; so I say to you now.
33. Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say unto you.
13:33. Little sons, for a brief while, I am with you. You shall seek me, and just as I said to the Jews, ‘Where I am going, you are not able to go,’ so also I say to you now.
13:33. Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.
Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you:

33: Дети! недолго уже быть Мне с вами. Будете искать Меня, и, как сказал Я Иудеям, что, куда Я иду, вы не можете придти, [так] и вам говорю теперь.
13:33  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.
13:33. filioli adhuc modicum vobiscum sum quaeretis me et sicut dixi Iudaeis quo ego vado vos non potestis venire et vobis dico modo
Little children, yet a little while I am with you. You shall seek me. And as I said to the Jews: Whither I go you cannot come; so I say to you now.
13:33. Little sons, for a brief while, I am with you. You shall seek me, and just as I said to the Jews, ‘Where I am going, you are not able to go,’ so also I say to you now.
13:33. Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33: Так как предлежащий Христу путь к славе есть путь страданий и смерти и так как теперь ученики еще не пойдут этим путем, то им приходится разлучится со Христом. При мысли об этой разлуке любовь Христа к ним побуждается с особою силою и жалость о них охватывает Его сердце. Он называет их поэтому самым ласкательным именем, каким зовет отец своих любимых детей: "дети" или правильнее с греческого "детки" (teknia). - Будете искать Меня.. . Будучи преследуемы и гонимы миром, ученики будут искать Его, Господа и Учителя, но им нельзя будет пойти за Ним. Такие же слова Господь говорил и раньше (7:34: и 8:21), но там эти слова обращены были к неверующим во Христа иудеям и имели смысл угрозы. Здесь они представляют выражение сожаления к остающимся в мире ученикам.

Говорю теперь. Дальше уже Господь на находит возможным откладывать объявление ученикам предстоящей разлуки с Ним.

Иоанн Златоуст говорит, что Христос предупреждает их об этой разлуке с тою целью, чтобы эта разлука не поразила их своею неожиданностью и чтобы нечаянно наступившие бедствия не смутили их.
Adam Clarke: Commentary on the Bible - 1831
13:33: Little children - Or, rather, beloved children. Τεκνια, a word frequently used by this apostle in his epistles. It is an expression which implies great tenderness and affection, and such as a fond mother uses to her most beloved babes. Now that Judas was gone out, he could use this epithet without any restriction of meaning.
Yet a little while - The end of my life is at hand; Judas is gone to consummate his treason; I have but a few hours to be with you, and you shall be by and by scattered.
Ye shall seek me - For a few days ye shall feel great distress because of my absence.
Whither I go, ye cannot come - Your time is not up. The Jews shall die in their sins, martyrs to their infidelity; but ye shall die in the truth, martyrs for your Lord.
Albert Barnes: Notes on the Bible - 1834
13:33: Little children - An expression of great tenderness, denoting his deep interest in their welfare. As he was about to leave them, he endeavors to mitigate their grief by the most tender expressions of attachment, showing that he felt for them the deep interest in their welfare which a parent feels for his children. The word "children" is often given to Christians as implying:
1. that God is their Father, and that they sustain toward him that endearing relation, Rom 8:14-15.
2. as denoting their need of teaching and guidance, as children need the aid and counsel of a father. See the corresponding term "babes" used in Co1 3:1; Pe1 2:2.
3. It is used, as it is here, as an expression of tenderness and affection. See Gal 4:19; Jo1 2:1, Jo1 2:12, Jo1 2:28; Jo1 3:7, Jo1 3:18; Jo1 4:4; Jo1 5:21.
Yet a little while I am with you - He did not conceal the fact that he was soon to leave them. There is something exceedingly tender in this address. It shows that he loved them to the end; that as their friend and guide, as a man, he felt deeply at the thoughts of parting from them, and leaving them to a cold and unfeeling world. A parting scene at death is always one of tenderness; and it is well when, like this, there is the presence of the Savior to break the agony of the parting pang, and to console us with the words of his grace.
As I said unto the Jews - See Joh 7:34.
So now I say to you - That is, they could not follow him then, Joh 13:36; Joh 14:2. He was about to die and return to God, and for a time they must be willing to be separated from him. But he consoled them Joh 13:36 with the assurance that the separation would be only temporary, and that they should afterward follow him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:33: Little: Gal 4:19; Jo1 2:1, Jo1 4:4, Jo1 5:21
yet: Joh 12:35, Joh 12:36, Joh 14:19, Joh 16:16-22
Ye: Joh 7:33, Joh 8:21-24, Joh 14:4-6
Geneva 1599
13:33 (4) Little children, yet a little while I am with you. Ye shall seek me: and as I said unto the Jews, Whither I go, ye cannot come; so now I say to you.
(4) The eternal glory will flow little by little from the head into the members. But meanwhile, we must take good heed that we run the race of this life in brotherly love.
John Gill
13:33 Little children, yet a little while I am with you,.... Christ having removed the scandal of his death, by observing, that both he and his Father would be glorified by it, begins more freely to open his mind to his disciples, and acquaint them with it; whom he addresses in the most kind, tender, and affectionate manner, "little children", expressing the relation which subsisted between them, of which he was not unmindful; his great affection for them, his consideration of their weakness, and sympathy with them on that account; who were very ill able to bear his departure, which he now thought high time to acquaint them with, that it would be very shortly: it was but a little while he was to be with them, a few days more; the time of his departure was at hand, his hour was as it were come, and the last sands were dropping:
ye shall seek me; as persons in distress, under great concern, not knowing what to do, or where to go:
and as I said unto the Jews, Jn 7:33;
whither I go ye cannot come, so now I say unto you; but with this difference, whereas the unbelieving Jews, who died in their sins, could never come whither he went, these his disciples, though they could not come now, yet they should hereafter, all of them, as well as Peter, Jn 13:36.
John Wesley
13:33 Ye cannot come - Not yet; being not yet ripe for it. Jn 7:34.
Robert Jamieson, A. R. Fausset and David Brown
13:33 Little children--From the height of His own glory He now descends, with sweet pity, to His "little children," all now His own. This term of endearment, nowhere else used in the Gospels, and once only employed by Paul (Gal 4:19), is appropriated by the beloved disciple himself, who no fewer than seven times employs it in his first Epistle.
Ye shall seek me--feel the want of Me.
as I said to the Jews-- (Jn 7:34; Jn 8:21). But oh in what a different sense!
13:3413:34: Պատուիրան նո՛ր տա՛մ ձեզ, զի սիրիցէք զմիմեանս. որպէս սիրեցի ես զձեզ, զի եւ դուք սիրեսջիք զմիմեանս[1903]։ [1903] Յօրինակին պակասէր. Զի եւ դուք սի՛՛։
34. Նոր պատուիրան եմ տալիս ձեզ, որ սիրէք միմեանց. ինչպէս ես ձեզ սիրեցի, դուք էլ միմեա՛նց սիրեցէք:
34 ‘Նոր պատուիրան մը կու տամ ձեզի, որ մէկզմէկ սիրէք, ինչպէս ես ձեզ սիրեցի, որ դուք ալ մէկզմէկ սիրէք’։
Պատուիրան նոր տամ ձեզ, զի սիրիցէք զմիմեանս. որպէս սիրեցի ես զձեզ, զի եւ դուք սիրեսջիք զմիմեանս:

13:34: Պատուիրան նո՛ր տա՛մ ձեզ, զի սիրիցէք զմիմեանս. որպէս սիրեցի ես զձեզ, զի եւ դուք սիրեսջիք զմիմեանս[1903]։
[1903] Յօրինակին պակասէր. Զի եւ դուք սի՛՛։
34. Նոր պատուիրան եմ տալիս ձեզ, որ սիրէք միմեանց. ինչպէս ես ձեզ սիրեցի, դուք էլ միմեա՛նց սիրեցէք:
34 ‘Նոր պատուիրան մը կու տամ ձեզի, որ մէկզմէկ սիրէք, ինչպէս ես ձեզ սիրեցի, որ դուք ալ մէկզմէկ սիրէք’։
zohrab-1805▾ eastern-1994▾ western am▾
13:3434: Заповедь новую даю вам, да любите друг друга; как Я возлюбил вас, [так] и вы да любите друг друга.
13:34  ἐντολὴν καινὴν δίδωμι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους· καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.
13:34. ἐντολὴν (To-a-finishing-in) καινὴν (to-fresh) δίδωμι (I-give) ὑμῖν (unto-ye) ἵνα (so) ἀγαπᾶτε (ye-might-excess-off-unto) ἀλλήλους , ( to-one-to-other ) καθὼς (Down-as) ἠγάπησα (I-excessed-off-unto) ὑμᾶς (to-ye,"ἵνα (so) καὶ (and) ὑμεῖς (ye) ἀγαπᾶτε (ye-should-excess-off-unto) ἀλλήλους . ( to-one-to-other )
13:34. mandatum novum do vobis ut diligatis invicem sicut dilexi vos ut et vos diligatis invicemA new commandment I give unto you: That you love one another, as I have loved you, that you also love one another.
34. A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another.
13:34. I give you a new commandment: Love one another. Just as I have loved you, so also must you love one another.
13:34. A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another:

34: Заповедь новую даю вам, да любите друг друга; как Я возлюбил вас, [так] и вы да любите друг друга.
13:34  ἐντολὴν καινὴν δίδωμι ὑμῖν, ἵνα ἀγαπᾶτε ἀλλήλους· καθὼς ἠγάπησα ὑμᾶς ἵνα καὶ ὑμεῖς ἀγαπᾶτε ἀλλήλους.
13:34. mandatum novum do vobis ut diligatis invicem sicut dilexi vos ut et vos diligatis invicem
A new commandment I give unto you: That you love one another, as I have loved you, that you also love one another.
13:34. I give you a new commandment: Love one another. Just as I have loved you, so also must you love one another.
13:34. A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
34: Как разлучавшийся с своими детьми отец, Христос преподает ученикам Свои последние наставления. Прежде всего, Он дает им главную заповедь, которую они обязаны соблюдать, - это заповедь о взаимной любви. При этом заповедь о любви Христос называет новою не потому, чтобы раньше Он не учил их любить друг друга, а потому, что говорит здесь, как Царь, основывающей Свое Царство. Его новое Царство основано и на новых началах - именно прежде всего на любви, которая отныне в Царстве Христовом становится основным законом жизни членов этого Царства. В других, земных, человеческих царствах в качестве основных государственных законов утверждены были другие начала и, прежде всего, начало государственного эгоизма, ради которого приносилась в жертву всякая человеческая личность. В Царстве же Христа такому началу нет места, и личность сохраняет все законные права свои, как образ и подобие Божие. Далее, заповедь о любви, какую здесь дает Христос, является новою даже и по отношению к той заповеди о любви, какая существовала уже в Ветхом Завете (Лев. 19:18), потому что в Ветхом Завете эта заповедь также не имела значения принципа морали, на котором бы была построена вся ветхозаветная этика. А главное, в Ветхом Завете требовалось любить ближнего, своего, т. е. делалось подразделение между людьми: одни были ближе, другие дальше. Господь же здесь говорит не о ближнем только, которого нужно любить, а вообще о людях, которые все стоят друг к другу в отношениях близости. Любите друг друга - это значит, что среди последователей Христа не может быть людей, которые не были бы нам близки, что всех мы должны любить, как ближних своих. Некоторые толкователи полагали, что новость заповеди Христовой заключается и в степени любви, в силе ее, доходящей до готовности самопожертвования ("люби ближнего больше, чем себя", толковали древние греческие и некоторые новые толкователи). Но едва ли можно принять такое мнение, потому что частица ot (kaqwV) в выражении: "как Я возлюбил..." не обозначает, степени, но скорее (ср. 17:2, 11) настроение любящего, которое в основе своей, - а не в степени, размере, - должно уподобляться настроению, какое было во Христе (ср. Флп. 2:2).
Adam Clarke: Commentary on the Bible - 1831
13:34: A new commandment I give unto you - In what sense are we to understand that this was a new commandment? Thou shalt love thy neighbor as thyself, was a positive precept of the law, Lev 19:18, and it is the very same that Christ repeats here; how then was it new? Our Lord answers this question, Even As I have loved you. Now Christ more than fulfilled the Mosaic precept; he not only loved his neighbor As himself, but he loved him More than himself, for he laid down his life for men. In this he calls upon the disciples to imitate him; to be ready on all occasions to lay down their lives for each other. This was, strictly, a new commandment: no system of morality ever prescribed any thing so pure and disinterested as this. Our blessed Lord has outdone all the moral systems in the universe in two words:
1. Love your enemies;
2. Lay down your lives for each other.
Albert Barnes: Notes on the Bible - 1834
13:34: A new commandment - This command he gave them as he was about to leave them, to be a badge of discipleship, by which they might be known as his friends and followers, and by which they might be distinguished from all others. It is called new, not because there was no command before which required people to love their fellow-man, for one great precept of the law was that they should love their neighbor as themselves Lev 19:18; but it was new because it had never before been made that by which any class or body of people had been known and distinguished. The Jew was known by his external rites, by his uniqueness of dress, etc.; the philosopher by some other mark of distinction; the military man by another, etc. In none of these cases had love for each other been the distinguishing and special badge by which they were known. But in the case of Christians they were not to be known by distinctions of wealth, or learning, or fame; they were not to aspire to earthly honors; they were not to adopt any special style of dress or badge, but they were to be distinguished by tender and constant attachment to each other.
This was to surmount all distinction of country, of color, of rank, of office, of sect. Here they were to feel that they were on a level, that they had common wants, were redeemed by the same sacred blood, and were going to the same heaven. They were to befriend each other in trials; be careful of each other's feelings and reputation; deny themselves to promote each other's welfare. See Jo1 3:23; Th1 4:9; Pe1 1:22; Th2 1:3; Gal 6:2; Pe2 1:7. In all these places the command of Jesus is repeated or referred to, and it shows that the first disciples considered this indeed as the special law of Christ. This command or law was, moreover, new in regard to the extent to which this love was to be carried; for he immediately adds, "As I have loved you, that ye also love one another." His love for them was strong, continued, unremitting, and he was now about to show his love for them in death. Joh 15:13; "greater love hath no man than this, that a man lay down his life for his friends." So in Jo1 3:16 it is said that "we ought also to lay down our lives for the brethren." This was a new expression of love; and it showed the strength of attachment which we ought to have for Christians, and how ready we should be to endure hardships, to encounter dangers, and to practice self-denial, to benefit those for whom the Son of God laid down his life.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:34: A new: Gal 6:2; Jo1 2:8-10, Jo1 3:14-18, Jo1 3:23; Jo2 1:5
That ye love: Joh 15:12, Joh 15:13, Joh 15:17, Joh 17:21; Lev 19:18, Lev 19:34; Psa 16:3, Psa 119:63; Rom 12:10; Co1 12:26, Co1 12:27, Co1 13:4-7; Gal 5:6, Gal 5:13, Gal 5:14, Gal 5:22, Gal 6:10; Eph 5:2; Phi 2:1-5; Col 1:4, Col 3:12, Col 3:13; Th1 3:12, Th1 4:9, Th1 4:10; Th2 1:3; Heb 13:1; Jam 2:8; Pe1 1:22, Pe1 3:8, Pe1 3:9; Pe2 1:7; Jo1 4:7-11, Jo1 4:21, Jo1 5:1
John Gill
13:34 A new commandment I give unto you,.... As parents, when they take their leave of their children, in their dying moments, give them proper instructions and orders, and lay their dying injunctions on them, so Christ taking his leave of his disciples, gives them his; which were, that they
love one another: as brethren in the same family, children of the same Father, and fellow disciples with each other; by keeping and agreeing together, praying one for another, bearing one another's burdens, forbearing and forgiving one another, admonishing each other, and building up one another in faith and holiness: and this he calls "a new commandment"; that is, a very excellent one; as a "new name", and a "new song", denote excellent ones; or it is so called, because it is set forth by Christ, in a new edition of it, and newly and more clearly explained, than before; and being enforced with a new argument and pattern, never used before,
as I have loved you; and to be observed in a new manner, not "in the oldness of the letter, but in the newness of the spirit": besides, though this commandment, as to the matter of it, is the same with that of Moses, Lev 19:18; yet it takes in more, and "new" objects; since by "neighbour" there, seems to be meant "the children of their people", the Jews; and so they understood it only of their countrymen, and of proselytes at furthest, whereas this reaches to any "other" person; see Rom 13:8; and as the measure, as well as the motive is new, for it is not now "as thy self", but "as I have loved you", the Jew has no reason to object as he does (m), to its being called a "new commandment": and its being "new", carries in it a reason or argument, why it should be observed, as does also the following clause;
as I have loved you, that ye also love one another; than which, nothing can, or should, more strongly engage to it: as Christ has loved his people freely, notwithstanding all their unworthiness and ungratefulness, so should they love one another, though there may be many things in them observable, which are disagreeable; as Christ loves all his children without any distinction, so should they love one another, whether poor or rich, weaker or stronger, lesser or greater believers; and as Christ loves them not in word only, but in deed and in truth, so should they love one another with a pure heart fervently, and by love serve one another.
(m) R. Isaac Chizzuk Emuna, l. 2. c. 54. p. 444.
John Wesley
13:34 A new commandment - Not new in itself; but new in the school of Christ: for he had never before taught it them expressly. Likewise new, as to the degree of it, as I have loved you.
Robert Jamieson, A. R. Fausset and David Brown
13:34 a new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another--This was the new feature of it. Christ's love to His people in giving His life a ransom for them was altogether new, and consequently as a Model and Standard for theirs to one another. It is not, however, something transcending the great moral law, which is "the old commandment" (1Jn 2:7, and see on Mk 12:28-33), but that law in a new and peculiar form. Hence it is said to be both new and old (1Jn 2:7-8).
13:3513:35: Յա՛յսմ գիտասցեն ամենեքեան՝ եթէ ի՛մ աշակերտք էք, եթէ սիրիցէ՛ք զմիմեանս[1904]։ [1904] Ոմանք. Թէ ի՛մ աշակերտք էք։
35. Եթէ դուք միմեանց սիրէք, դրանով բոլորը պիտի իմանան, որ դուք իմ աշակերտներն էք»:
35 Ասով ամէնքը պիտի գիտնան թէ իմ աշակերտներս էք, եթէ իրարու վրայ սէր ունենաք»։
Յայսմ գիտասցեն ամենեքեան եթէ իմ աշակերտք էք, եթէ սիրիցէք զմիմեանս:

13:35: Յա՛յսմ գիտասցեն ամենեքեան՝ եթէ ի՛մ աշակերտք էք, եթէ սիրիցէ՛ք զմիմեանս[1904]։
[1904] Ոմանք. Թէ ի՛մ աշակերտք էք։
35. Եթէ դուք միմեանց սիրէք, դրանով բոլորը պիտի իմանան, որ դուք իմ աշակերտներն էք»:
35 Ասով ամէնքը պիտի գիտնան թէ իմ աշակերտներս էք, եթէ իրարու վրայ սէր ունենաք»։
zohrab-1805▾ eastern-1994▾ western am▾
13:3535: По тому узнают все, что вы Мои ученики, если будете иметь любовь между собою.
13:35  ἐν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις.
13:35. ἐν (In) τούτῳ (unto-the-one-this) γνώσονται ( they-shall-acquaint ," πάντες ( all ,"ὅτι (to-which-a-one) ἐμοὶ (unto-ME) μαθηταί (learners) ἐστε, (ye-be,"ἐὰν (if-ever) ἀγάπην (to-an-excessing-off) ἔχητε (ye-might-hold) ἐν (in) ἀλλήλοις . ( unto-one-to-other )
13:35. in hoc cognoscent omnes quia mei discipuli estis si dilectionem habueritis ad invicemBy this shall all men know that you are my disciples, if you have love one for another.
35. By this shall all men know that ye are my disciples, if ye have love one to another.
13:35. By this, all shall recognize that you are my disciples: if you will have love for one another.”
13:35. By this shall all [men] know that ye are my disciples, if ye have love one to another.
By this shall all [men] know that ye are my disciples, if ye have love one to another:

35: По тому узнают все, что вы Мои ученики, если будете иметь любовь между собою.
13:35  ἐν τούτῳ γνώσονται πάντες ὅτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγάπην ἔχητε ἐν ἀλλήλοις.
13:35. in hoc cognoscent omnes quia mei discipuli estis si dilectionem habueritis ad invicem
By this shall all men know that you are my disciples, if you have love one for another.
13:35. By this, all shall recognize that you are my disciples: if you will have love for one another.”
13:35. By this shall all [men] know that ye are my disciples, if ye have love one to another.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35: Эта любовь в духе Христовом пусть служит отличительными признаком истинного последователя Христова (ср. 1Ин. 3:10). Конечно, этим не отрицаются и другие признаки истинного ученика Христова - вера и добрые дела, тем не менее несомненно, что в писаниях Апостола Иоанна все эти остальные добродетели подводятся под одно и то же понятие - любви (1Ин. 3:10; Откр. 2:4), подобно тому, как и у Апостола Павла любовь признается совокупностью совершенства (Кол. 3:14). Но эта любовь, чтобы быть любовью в духе Христовом, должна быть свободной от всякой партийности и нетерпимости по отношению к людям, не исповедующим нашей веры. Нужно, конечно, начинать с любви к людям, нам родным по духу и происхождению, но затем идти все дальше и дальше в расширении сферы любви, которая должна непременно возвыситься до степени любви ко всем людям, даже и к нашим врагам.
Adam Clarke: Commentary on the Bible - 1831
13:35: By this shall all men know, etc. - From this time forward, this mutual and disinterested love shall become the essential and distinctive mark of all my disciples. When they love one another with pure hearts, fervently, even unto death, then shall it fully appear that they are disciples of that person who laid down his life for his sheep, and who became, by dying, a ransom for all.
The disciples of different teachers were known by their habits, or some particular creed or rite, or point of austerity, which they had adopted; but the disciples of Christ were known by this love which they bore to each other. The primitive Christians were particularly known by this among the Gentiles. Tertullian, in his Apology, gives us their very words: Vide, inquiunt, ut se diligunt; et pro alterutro mori parati sunt. "See, said they, how they love one another, and are ready to lay down their lives for each other."
Albert Barnes: Notes on the Bible - 1834
13:35: By this shall all men ... - That is, your love for each other shall be so decisive evidence that you are like the Saviour, that all people shall see and know it. It shall be the thing by which you shall be known among all men. You shall not be known by special rites or habits; not by a special form of dress or manner of speech; not by special austerities and unusual customs, like the Pharisees, the Essenes, or the scribes, but by deep, genuine, and tender affection. And it is well known it was this which eminently distinguished the first Christians, and was the subject of remark by the surrounding pagans. "See," said the pagan, "see how they love one another! They are ready to lay down their lives for each other." Alas! how changed is the spirit of the Christian world since then! Perhaps, of all the commands of Jesus, the observance of this is that which is least apparent to a surrounding world. It is not so much that they are divided into different sects, for this may be consistent with love for each other; but it is the want of deep-felt, genuine love toward Christians even of our own denomination; the absence of genuine self-denial; the pride of rank and wealth; and the fact that professed Christians are often known by anything else rather than by true attachment to those who bear the same Christian name and image. The true Christian loves religion wheRev_er it is found equally in a prince or in a slave, in the mansion of wealth or in the cottage of poverty, on the throne or in the hut of want. He overlooks the distinction of sect, of color, and of nations; and wheRev_er he finds a man who bears the Christian name and manifests the Christian spirit, he loves him. And this, more and more as the millennium draws near, will be the special badge of the professed children of God. Christians will love their own denominations less than they love the spirit and temper of the Christian, wheRev_er it may be found.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:35: Joh 17:21; Gen 13:7, Gen 13:8; Act 4:32-35, Act 5:12-14; Jo1 2:5, Jo1 2:10, Jo1 3:10-14, Jo1 4:20, Jo1 4:21
John Gill
13:35 By this shall all men know,.... Not only by this you yourselves will know that ye have passed from death to life, that the true work of grace is begun upon your hearts; nor only by this will you know one another to be Christians; but by this all men, even the men of the world will know,
that ye are my disciples, if ye have love one to another: and own and acknowledge it, as Tertullian (n) says the very Heathens did in his time; who would say, when they saw the Christians pass along the streets, and meet and express their affection to each other, "see how they love one another": would to God the same was as observable now. The distinguishing badge and character of a disciple of Christ, is not any outward garb, or any austerities of life, by which the disciples of John and of the Pharisees were known; nor were the ordinary nor extraordinary gifts of the Spirit, bestowed upon the disciples of Christ, what distinguished them as such; since those who were not truly his disciples, had these bestowed on them; but love to one another, brotherly love was the distinguishing character, and this is another reason or argument enforcing a regard unto it.
(n) Apolog. c. 39.
Robert Jamieson, A. R. Fausset and David Brown
13:35 By this shall all men know that ye are my disciples--the disciples of Him who laid down His life for those He loved.
if ye have love one to another--for My sake, and as one in Me; for to such love men outside the circle of believers know right well they are entire strangers. Alas, how little of it there is even within this circle!
13:3613:36: Ասէ ցնա Սի՛մովն Պետրոս. Տէր՝ յո՞վ երթաս։ Պատասխանի ետ Յիսուս. Ուր ե՛սն երթամ, դու՝ ո՛չ կարես այժմ գալ զկնի իմ, բայց ապա եկեսցե՛ս զկնի իմ[1905]։ [1905] Ոմանք. Տէր՝ յո՞ երթաս։ Պատասխանի ետ նմա Յիսուս։
36. Սիմոն Պետրոսը նրան ասաց. «Տէ՛ր, ո՞ւր ես գնում»: Յիսուս պատասխանեց. «Ուր ես եմ գնում, դու այժմ իմ յետեւից չես կարող գալ, բայց յետոյ կը գաս իմ յետեւից»:
36 Սիմոն Պետրոս ըսաւ անոր. «Տէ՛ր, ո՞ւր կ’երթաս»։ Յիսուս պատասխան տուաւ անոր. «Ուր ես կ’երթամ, դուն հիմա չես կրնար իմ ետեւէս գալ, բայց ետքը պիտի գաս իմ ետեւէս»։
Ասէ ցնա Սիմովն Պետրոս. Տէր, յո՞վ երթաս: Պատասխանի ետ Յիսուս. Ուր եսն երթամ, դու ոչ կարես այժմ գալ զկնի իմ, բայց ապա եկեսցես զկնի իմ:

13:36: Ասէ ցնա Սի՛մովն Պետրոս. Տէր՝ յո՞վ երթաս։ Պատասխանի ետ Յիսուս. Ուր ե՛սն երթամ, դու՝ ո՛չ կարես այժմ գալ զկնի իմ, բայց ապա եկեսցե՛ս զկնի իմ[1905]։
[1905] Ոմանք. Տէր՝ յո՞ երթաս։ Պատասխանի ետ նմա Յիսուս։
36. Սիմոն Պետրոսը նրան ասաց. «Տէ՛ր, ո՞ւր ես գնում»: Յիսուս պատասխանեց. «Ուր ես եմ գնում, դու այժմ իմ յետեւից չես կարող գալ, բայց յետոյ կը գաս իմ յետեւից»:
36 Սիմոն Պետրոս ըսաւ անոր. «Տէ՛ր, ո՞ւր կ’երթաս»։ Յիսուս պատասխան տուաւ անոր. «Ուր ես կ’երթամ, դուն հիմա չես կրնար իմ ետեւէս գալ, բայց ետքը պիտի գաս իմ ետեւէս»։
zohrab-1805▾ eastern-1994▾ western am▾
13:3636: Симон Петр сказал Ему: Господи! куда Ты идешь? Иисус отвечал ему: куда Я иду, ты не можешь теперь за Мною идти, а после пойдешь за Мною.
13:36  λέγει αὐτῶ σίμων πέτρος, κύριε, ποῦ ὑπάγεις; ἀπεκρίθη [αὐτῶ] ἰησοῦς, ὅπου ὑπάγω οὐ δύνασαί μοι νῦν ἀκολουθῆσαι, ἀκολουθήσεις δὲ ὕστερον.
13:36. Λέγει (It-fortheth) αὐτῷ (unto-it,"Σίμων (a-Simon) Πέτρος (a-Petros,"Κύριε, (Authority-belonged,"ποῦ (of-whither) ὑπάγεις; (thou-lead-under?"ἀπεκρίθη (It-was-separated-off) Ἰησοῦς (an-Iesous,"Ὅπου (To-which-of-whither) ὑπάγω (I-lead-under) οὐ (not) δύνασαί ( thou-able ) μοι (unto-me) νῦν (now) ἀκολουθῆσαι, (to-have-pathed-along-unto,"ἀκολουθήσεις (thou-shall-path-along-unto) δὲ (moreover) ὕστερον. (to-latter)
13:36. dicit ei Simon Petrus Domine quo vadis respondit Iesus quo ego vado non potes me modo sequi sequeris autem posteaSimon Peter saith to him: Lord, whither goest thou? Jesus answered: Whither I go, thou canst not follow me now: but thou shalt follow hereafter.
36. Simon Peter saith unto him, Lord, whither goest thou? Jesus answered, Whither I go, thou canst not follow me now; but thou shalt follow afterwards.
13:36. Simon Peter said to him, “Lord, where are you going?” Jesus responded: “Where I am going, you are not able to follow me now. But you shall follow afterward.”
13:36. Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.
Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards:

36: Симон Петр сказал Ему: Господи! куда Ты идешь? Иисус отвечал ему: куда Я иду, ты не можешь теперь за Мною идти, а после пойдешь за Мною.
13:36  λέγει αὐτῶ σίμων πέτρος, κύριε, ποῦ ὑπάγεις; ἀπεκρίθη [αὐτῶ] ἰησοῦς, ὅπου ὑπάγω οὐ δύνασαί μοι νῦν ἀκολουθῆσαι, ἀκολουθήσεις δὲ ὕστερον.
13:36. dicit ei Simon Petrus Domine quo vadis respondit Iesus quo ego vado non potes me modo sequi sequeris autem postea
Simon Peter saith to him: Lord, whither goest thou? Jesus answered: Whither I go, thou canst not follow me now: but thou shalt follow hereafter.
13:36. Simon Peter said to him, “Lord, where are you going?” Jesus responded: “Where I am going, you are not able to follow me now. But you shall follow afterward.”
13:36. Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: - 38: Божественные требования, предъявляемые апостолам, не столько занимают их внимание, сколько угнетает их мысль о том, что Христос покидает их. Выразителем чувств учеников и в этом случае является Апостол Петр.

(Краткий разговор Спасителя с Петром Иоанн изображает здесь сходно с повествованием ев. Луки (ср. Лк. 22:31-34). Евангелисты Матфей (26:31-35) и Марк (14:27-31) разнятся здесь от Иоанна в изображении времени, места и повода разговора).

Петр, быть может, полагал, что Господь уходит куда-нибудь из Иудеи для того, чтобы основать Церковь Свою в другой стране, куда ученики почему-то не могли за ним последовать (Кирилл Александрийский). О том, что Господу предстоит умереть, он не думал или не хотел думать. В ответе Петру Христос почти буквально повторяет то, что выше сказал всем апостолам (ст. 33), и этим дает понять, что ничего больше разъяснять им о самом факте, который имеет в виду, не станет. Прибавкой же: "после пойдешь за Мною" Господь успокаивает Петра и других учеников, давая им понять, что они пойдут тою же дорогою подвижничества и мученичества, какою идет Он, и таким образом снова с Ним соединятся.

Почему я не могу.. . Петр уже и теперь чувствует себя готовым пожертвовать за Христа своею жизнью, но Господь предрекает ему, что он, напротив, не только не захочет положить теперь души своей за Христа, а до наступления утра отречется от Христа.

Ясно, что Иоанн здесь восполняет повествование ев. Луки, у которого предсказание Христа Петру не стоит в непосредственной связи с предыдущими словами Христа. (См. Лк. 22:31: и сл.).

Лучше всего из двух евангельских сказаний сделать такое сочетание: 1) Ин. 13:36-37; 2) Лк. 22:32-33; и 3) Ин. 13:38: Евангелисты же Матфей и Марк описывают только продолжение и конец беседы Христа с Петром (Мф. 26:30, 31; Мк. 14: 29-31: и Мф. 26:32-35).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
36 Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards. 37 Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake. 38 Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.

In these verses we have,

I. Peter's curiosity, and the check given to that.

1. Peter's question was bold and blunt (v. 36): Lord, whither goest thou? referring to what Christ had said (v. 33), Whither I go, you cannot come. The practical instructions Christ had given them concerning brotherly love he overlooks, and asks no questions upon them, but fastens upon that concerning which Christ purposely kept them in the dark. Note, It is a common fault among us to be more inquisitive concerning things secret, which belong to God only, than concerning things revealed, which belong to us and our children, more desirous to have our curiosity gratified than our consciences directed, to know what is done in heaven than what we may do to get thither. It is easy to observe it in the converse of Christians, how soon a discourse of that which is plain and edifying is dropped, and no more said to it, the subject is exhausted; which in a matter of doubtful disputation runs into an endless strife of words.

2. Christ's answer was instructive. He did not gratify him with any particular account of the world he was going to, nor ever foretold his glories and joys so distinctly as he did his sufferings, but said what he had said before (v. 36): Let this suffice, thou canst not follow me now, but shalt follow me hereafter, (1.) We may understand it of his following him to the cross: "Thou hast not yet strength enough of faith and resolution to drink of my cup;" and it appeared so by his cowardice when Christ was suffering. For this reason, when Christ was seized, he provided for the safety of his disciples. Let these go their way, because they could not follow him now. Christ considers the frame of his disciples, and will not cut out for them that work and hardship which they are not as yet fit for; the day shall be as the strength is. Peter, though designed for martyrdom, cannot follow Christ now, not being come to his full growth, but he shall follow him hereafter; he shall be crucified at last, like his Master. Let him not think that because he escapes suffering now he shall never suffer. From our missing the cross once, we must not infer that we shall never meet it; we may be reserved for greater trials than we have yet known. (2.) We may understand it of his following him to the crown. Christ was now going to his glory, and Peter was very desirous to go with him: "No," saith Christ, "thou canst not follow me now, thou art not yet ripe for heaven, nor hast thou finished thy work on earth. The forerunner must first enter to prepare a place for thee, but thou shalt follow me afterwards, after thou hast fought the good fight, and at the time appointed." Note, Believers must not expect to be glorified as soon as they are effectually called, for there is a wilderness between the Red Sea and Canaan.

II. Peter's confidence, and the check given to that.

1. Peter makes a daring protestation of his constancy. He is not content to be left behind, but asks, "Lord why cannot I follow thee now? Dost thou question my sincerity and resolution? I promise thee, if there be occasion, I will lay down my life for thy sake." Some think Peter had a conceit, as the Jews had in a like case (ch. vii. 35), that Christ was designing a journey or voyage into some remote country, and that he declared his resolution to go along with him wherever he went; but, having heard his Master so often speak of his own sufferings, surely he could not understand him any otherwise than of his going away by death; and he resolves as Thomas did that he will go and die with him; and better die with him than live without him. See here, (1.) What an affectionate love Peter had to our Lord Jesus: "I will lay down my life for thy sake, and I can do no more." I believe Peter spoke as he thought, and though he was inconsiderate he was not insincere, in his resolution. Note, Christ should be dearer to us than our own lives, which therefore, when we are called to it, we should be willing to lay down for his sake, Acts xx. 24. (2.) How ill he took it to have it questioned, intimated in that expostulation, "Lord, why cannot I follow thee now? Dost thou suspect my fidelity to thee?" 1 Sam. xxix. 8. Note, It is with regret that true love hears its own sincerity arraigned, as ch. xxi. 17. Christ had indeed said that one of them was a devil, but he was discovered, and gone out, and therefore Peter thinks he may speak with the more assurance of his own sincerity; "Lord, I am resolved I will never leave thee, and therefore why cannot I follow thee?" We are apt to think that we can do any thing, and take it amiss to be told that this and the other we cannot do, whereas without Christ we can do nothing.

2. Christ gives him a surprising prediction of his inconstancy, v. 38. Jesus Christ knows us better than we know ourselves, and has many ways of discovering those to themselves whom he loves, and will hide pride from. (1.) He upbraids Peter with his confidence: Wilt thou lay down thy life for my sake? Me thinks, he seems to have said this with a smile: "Peter, thy promises are too large, too lavish to be relied on; thou dost not consider with what reluctancy and struggle a life is laid down, and what a hard task it is to die; not so soon done as said." Christ hereby puts Peter upon second thoughts, not that he might retract his resolution, or recede from it, but that he might insert into it that necessary proviso, "Lord, thy grace enabling me, I will lay down my life for thy sake." "Wilt thou undertake to die for me? What! thou that trembledst to walk upon the water to me? What! thou that, when sufferings were spoken of, criedst out, Be it far from thee, Lord? It was an easy thing to leave thy boats and nets to follow me, but not so easy to lay down thy life." His Master himself struggled when it came to his, and the disciple is not greater than his Lord. Note, It is good for us to shame ourselves out of our presumptuous confidence in ourselves. Shall a bruised reed set up for a pillar, or a sickly child undertake to be a champion? What a fool am I to talk so big. (2.) He plainly foretels his cowardice in the critical hour. To stop the mouth of his boasting, lest Peter should say it again, Yea Master, that I will, Christ solemnly asserts it with, Verily, verily, I say unto thee, the cock shall not crow till thou hast denied me thrice. He does not say as afterwards, This night, for it seems to have been two nights before the passover; but, "Shortly thou wilt have denied me thrice within the space of one night; nay, within so short a space as between the first and last crowing of the cock: The cock shall not crow, shall not have crowed his crowing out, till thou has again and again denied me, and that for fear of suffering." The crowing of the cock is mentioned, [1.] To intimate that the trial in which he would miscarry thus should be in the night, which was an improbable circumstance, but Christ's foretelling it was an instance of his infallible foresight. [2.] Because the crowing of the cock was to be the occasion of his repentance, which of itself would not have been if Christ had not put this into the prediction. Christ not only foresaw that Judas would betray him though he only in heart designed it, but he foresaw that Peter would deny him though he did not design it, but the contrary. He knows not only the wickedness of sinners, but the weakness of saints. Christ told Peter, First, That he would deny him, would renounce and abjure him: "Thou wilt not only not follow me still, but wilt be ashamed to own that ever thou didst follow me." Secondly, That he would do this not once only by a hasty slip of the tongue, but after he had paused would repeat it a second and third time; and it proved too true. We commonly give it as a reason why the prophecies of scripture are expressed darkly and figuratively, because, if they did plainly describe the event, the accomplishment would thereby either be defeated or necessitated by a fatality inconsistent with human liberty; and yet this plain and express prophecy of Peter's denying Christ did neither, nor did in the least make Christ accessary to Peter's sin. But we may well imagine what a mortification it was to Peter's confidence of his own courage to be told this, and to be told it in such a manner that he durst not contradict it, else he would have said as Hazael, What! is thy servant a dog? This could not but fill him with confusion. Note, The most secure are commonly the least safe; and those most shamefully betray their own weakness that most confidently presume upon their own strength, 1 Cor. x. 12.
Adam Clarke: Commentary on the Bible - 1831
13:36: Thou canst not follow me now - Thou hast not faith strong enough to die for me, nor is thy work yet done; but hereafter thou shalt suffer for my sake, and die in defense of my truth. See Joh 21:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:36: whither: Joh 13:33, Joh 14:4, Joh 14:5, Joh 16:17, Joh 21:21
thou: Joh 21:18, Joh 21:19, Joh 21:22; Pe2 1:14
Geneva 1599
13:36 (5) Simon Peter said unto him, Lord, whither goest thou? Jesus answered him, Whither I go, thou canst not follow me now; but thou shalt follow me afterwards.
(5) A weighty example of rash trust and confidence.
John Gill
13:36 Simon Peter said unto him,.... One might have expected that Peter would have taken some notice of what Christ said last, about love to one another; but he passes over it, and takes no manner of notice of it; which did not arise from inattention to it, or from any dislike of it, or disaffection to it; for it appears from his whole conduct and writings, that he had the utmost regard for it; he very frequently presses it, and most fervently practised it; but having observed some words which dropped from Christ's lips, "whither I go ye cannot come", Jn 13:33; his mind was intent upon them, was uneasy about them, and very much wanted to know the meaning of them; and as soon as Christ had done speaking, took the opportunity to put the question:
Lord, whither goest thou? imagining he was going to some distant place in the country, and which was difficult of access; whereby he betrayed his weakness and ignorance, as the Jews did, Jn 6:25.
Jesus answered him, whither I go thou canst not follow me now; which words imply, that Christ was going somewhere in a little time; he was going to the garden to surrender himself up into the hands of his enemies, and hither Peter could, and did follow him, and therefore is not here meant; he was going to die for his people, in order to take away the sting of death and the curse of the law, and work out salvation for them; he was going to his Father in heaven, to receive gifts for men, and to send the Comforter; to open the way to heaven, take possession of it, and prepare it for his saints; to plead the cause, and transact the business of his dear children; and to receive a kingdom for himself, and return: now hither, as yet, Peter could not follow him; for his time of suffering death was not yet come; Christ had some other work for him to do first; he must open the door of faith to the Gentiles, and preach the Gospel to them:
but thou shall follow me afterwards; when thy time is come, and thou hast done the work allotted for thee, thou shalt follow me by dying for me; and thou shall follow me into my kingdom and glory, and be for ever with me: all the saints shall follow Christ to heaven, who is their forerunner for them entered; and as sure as he is there, so sure shall they be also; the counsels of God are unalterable, the covenant of grace is firm and sure, the blood of Christ can never be spilled in vain, his prayers and preparations cannot be fruitless, nor the work of the Spirit be ever lost; wherefore not one of those who are given to Christ, and come to him, and follow him here, but shall follow him hereafter.
John Wesley
13:36 Peter saith, Lord, whither goest thou? - St. Peter seems to have thought, that Christ, being rejected by the Jews, would go to some other part of the earth to erect his throne, where he might reign without disturbance, according to the gross notions he had of Christ's kingdom. Thou canst not follow me now - But Peter would not believe him. And he did follow him, Jn 18:15. But it was afar off. And not without great loss.
Robert Jamieson, A. R. Fausset and David Brown
13:36 Peter said--seeing plainly in these directions how to behave themselves, that He was indeed going from them.
Lord, whither guest thou?--having hardly a glimmer of the real truth.
Jesus answered, . . . thou canst not follow me now, but thou shalt follow me afterwards--How different from what He said to the Jews: "Whither I go ye cannot come" (Jn 8:21).
13:3713:37: Ասէ ցնա Պե՛տրոս. Տէր՝ ընդէ՞ր ոչ կարիցեմ գա՛լ այժմ զկնի քո. արդէն զանձն իմ իսկ եդից ՚ի վերայ քո։
37. Պետրոսը նրան ասաց. «Տէ՛ր, ինչո՞ւ այժմ չեմ կարող քո յետեւից գալ. այժմուանից իսկ իմ կեանքը քեզ համար կը տամ»:
37 Պետրոս ըսաւ անոր. «Տէ՛ր, ինչո՞ւ հիմա չեմ կրնար քու ետեւէդ գալ. ես իմ կեանքս ալ քեզի համար պիտի դնեմ»։
Ասէ ցնա Պետրոս. Տէր, ընդէ՞ր ոչ կարիցեմ գալ այժմ զկնի քո, արդէն զանձն իմ իսկ եդից ի վերայ քո:

13:37: Ասէ ցնա Պե՛տրոս. Տէր՝ ընդէ՞ր ոչ կարիցեմ գա՛լ այժմ զկնի քո. արդէն զանձն իմ իսկ եդից ՚ի վերայ քո։
37. Պետրոսը նրան ասաց. «Տէ՛ր, ինչո՞ւ այժմ չեմ կարող քո յետեւից գալ. այժմուանից իսկ իմ կեանքը քեզ համար կը տամ»:
37 Պետրոս ըսաւ անոր. «Տէ՛ր, ինչո՞ւ հիմա չեմ կրնար քու ետեւէդ գալ. ես իմ կեանքս ալ քեզի համար պիտի դնեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
13:3737: Петр сказал Ему: Господи! почему я не могу идти за Тобою теперь? я душу мою положу за Тебя.
13:37  λέγει αὐτῶ ὁ πέτρος, κύριε, διὰ τί οὐ δύναμαί σοι ἀκολουθῆσαι ἄρτι; τὴν ψυχήν μου ὑπὲρ σοῦ θήσω.
13:37. λέγει (It-fortheth) αὐτῷ (unto-it,"[ὁ] "[the-one]"Πέτρος (a-Petros,"Κύριε, (Authority-belonged,"διὰ (through) τί (to-what-one) οὐ (not) δύναμαί ( I-able ) σοι (unto-thee) ἀκολουθεῖν (to-path-along-unto) ἄρτι; (unto-adjusted?"τὴν (To-the-one) ψυχήν (to-a-breathing) μου (of-me) ὑπὲρ (over) σοῦ (of-THEE) θήσω. (I-shall-place)
13:37. dicit ei Petrus quare non possum sequi te modo animam meam pro te ponamPeter saith to him: Why cannot I follow thee now? I will lay down my life for thee.
37. Peter saith unto him, Lord, why cannot I follow thee even now? I will lay down my life for thee.
13:37. Peter said to him: “Why am I unable to follow you now? I will lay down my life for you!”
13:37. Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.
Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake:

37: Петр сказал Ему: Господи! почему я не могу идти за Тобою теперь? я душу мою положу за Тебя.
13:37  λέγει αὐτῶ ὁ πέτρος, κύριε, διὰ τί οὐ δύναμαί σοι ἀκολουθῆσαι ἄρτι; τὴν ψυχήν μου ὑπὲρ σοῦ θήσω.
13:37. dicit ei Petrus quare non possum sequi te modo animam meam pro te ponam
Peter saith to him: Why cannot I follow thee now? I will lay down my life for thee.
13:37. Peter said to him: “Why am I unable to follow you now? I will lay down my life for you!”
13:37. Peter said unto him, Lord, why cannot I follow thee now? I will lay down my life for thy sake.
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Adam Clarke: Commentary on the Bible - 1831
13:37: Why cannot I follow thee now? - Peter probably thought that our Lord intended to go some long journey, which would necessarily subject him to many inconveniences and fatigue; and he felt quite disposed to follow him in this supposed journey, at all hazards. He saw no reason, because he did not see our Lord's meaning, why he could not follow him now.
I will lay down my life for thy sake - Poor Peter! thou wast sincere, but thou didst not know thy own strength. Thou wast at this time willing to die, but when the time cams wast not able. Christ must first die for Peter, before Peter can die for him. Let no man think he can do any thing good, without the immediate assistance of God. Peter's denial should be an eternal warning to all self-confident persons: though there be sincerity and good will at the bottom, yet in the trial these cannot perform that office which belongs to the power of God. We should will, and then look to God for power to execute: without him we can do nothing.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:37: why: Joh 21:15; Mat 26:31-35; Mar 14:27-31; Luk 22:31-34; Act 20:24, Act 21:13
John Gill
13:37 Peter said unto him,.... Not understanding Christ's answer, and being dissatisfied with it, inquires:
Lord, why cannot I follow thee now? is the place inaccessible? are the difficulties in the way to it insuperable? the roughness of the road, or the dangers of it, will not discourage me; I am ready to go through the greatest dangers and difficulties, to follow thee: yea,
I will lay down my life for thy sake; whatever enemies I should meet with in, following thee, would not dismay me; I would readily hazard my life, and cheerfully lay it down in defence of thee.
Robert Jamieson, A. R. Fausset and David Brown
13:37 why not . . . now? I will lay down my life for thy sake--He seems now to see that it was death Christ referred to as what would sever Him from them, but is not staggered at following Him thither. Jesus answered,
13:3813:38: Պատասխանի՛ ետ Յիսուս. Զա՛նձն քո դիցես ՚ի վերայ իմ. ամէն ամէն ասե՛մ քեզ. չեւ՛ իցէ հաւու խօսեալ, մինչ դու երի՛ցս ուրասցիս զիս։
38. Յիսուս պատասխանեց. «Ինձ համար կեա՞նքդ կը տաս. ճշմարիտ, ճշմարիտ եմ ասում քեզ, աքաղաղը դեռ կանչած չի լինի, երբ դու երեք անգամ ինձ ուրացած կը լինես»:
38 Յիսուս պատասխան տուաւ անոր. «Քու կեա՞նքդ պիտի դնես ինծի համար. ճշմարիտ ճշմարիտ կ’ըսեմ քեզի, Հաւը պիտի չխօսի՝ մինչեւ դուն երեք անգամ զիս ուրանաս»։
Պատասխանի ետ Յիսուս. Զա՞նձն քո դիցես ի վերայ իմ. ամէն ամէն ասեմ քեզ. չեւ իցէ հաւու խօսեալ, մինչ դու երիցս ուրասցիս զիս:

13:38: Պատասխանի՛ ետ Յիսուս. Զա՛նձն քո դիցես ՚ի վերայ իմ. ամէն ամէն ասե՛մ քեզ. չեւ՛ իցէ հաւու խօսեալ, մինչ դու երի՛ցս ուրասցիս զիս։
38. Յիսուս պատասխանեց. «Ինձ համար կեա՞նքդ կը տաս. ճշմարիտ, ճշմարիտ եմ ասում քեզ, աքաղաղը դեռ կանչած չի լինի, երբ դու երեք անգամ ինձ ուրացած կը լինես»:
38 Յիսուս պատասխան տուաւ անոր. «Քու կեա՞նքդ պիտի դնես ինծի համար. ճշմարիտ ճշմարիտ կ’ըսեմ քեզի, Հաւը պիտի չխօսի՝ մինչեւ դուն երեք անգամ զիս ուրանաս»։
zohrab-1805▾ eastern-1994▾ western am▾
13:3838: Иисус отвечал ему: душу твою за Меня положишь? истинно, истинно говорю тебе: не пропоет петух, как отречешься от Меня трижды.
13:38  ἀποκρίνεται ἰησοῦς, τὴν ψυχήν σου ὑπὲρ ἐμοῦ θήσεις; ἀμὴν ἀμὴν λέγω σοι, οὐ μὴ ἀλέκτωρ φωνήσῃ ἕως οὖ ἀρνήσῃ με τρίς.
13:38. ἀποκρίνεται ( It-separateth-off ) Ἰησοῦς (an-Iesous,"Τὴν (To-the-one) ψυχήν (to-a-breathing) σου (of-thee) ὑπὲρ (over) ἐμοῦ (of-ME) θήσεις; (thou-shall-place?"ἀμὴν (Amen) ἀμὴν (amen) λέγω (I-forth) σοι, (unto-thee,"οὐ (not) μὴ (lest) ἀλέκτωρ (a-cock) φωνήσῃ (it-might-have-sounded-unto) ἕως (unto-if-which) οὗ (of-which) ἀρνήσῃ ( thou-might-have-denied-unto ) με (to-me) τρίς. (to-thrice)
13:38. respondit Iesus animam tuam pro me ponis amen amen dico tibi non cantabit gallus donec me ter negesJesus answered him: Wilt thou lay down thy life for me? Amen, amen, I say to thee, the cock shall not crow, till thou deny me thrice.
38. Jesus answereth, Wilt thou lay down thy life for me? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.
13:38. Jesus answered him: “You will lay down your life for me? Amen, amen, I say to you, the rooster will not crow, until you deny me three times.”
13:38. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.
Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice:

38: Иисус отвечал ему: душу твою за Меня положишь? истинно, истинно говорю тебе: не пропоет петух, как отречешься от Меня трижды.
13:38  ἀποκρίνεται ἰησοῦς, τὴν ψυχήν σου ὑπὲρ ἐμοῦ θήσεις; ἀμὴν ἀμὴν λέγω σοι, οὐ μὴ ἀλέκτωρ φωνήσῃ ἕως οὖ ἀρνήσῃ με τρίς.
13:38. respondit Iesus animam tuam pro me ponis amen amen dico tibi non cantabit gallus donec me ter neges
Jesus answered him: Wilt thou lay down thy life for me? Amen, amen, I say to thee, the cock shall not crow, till thou deny me thrice.
13:38. Jesus answered him: “You will lay down your life for me? Amen, amen, I say to you, the rooster will not crow, until you deny me three times.”
13:38. Jesus answered him, Wilt thou lay down thy life for my sake? Verily, verily, I say unto thee, The cock shall not crow, till thou hast denied me thrice.
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Adam Clarke: Commentary on the Bible - 1831
13:38: The cock shall not crow, etc. - See on Mat 26:34 (note). Dr. Lightfoot has very properly remarked that we must not understand these words, as if the cock should not crow at all before Peter had thrice denied his Master; but we must understand them thus: "The cock shall not have finished his crowing before thou wilt thrice deny me. When the time was near, the very night in which this was to happen, Christ said, This very night the cock shall not crow his second time, etc. But here, two days before that time, he says, the cock shall not crow; that is, shall not have done his crowing. The Jews, and some other nations, divided the cock-crowing into the first, the second, and the third times."
1. On Peter's denial of our Lord much has been written: by one class he has been incautiously excused, and by another rashly censured. Peter was self-confident, but he was certainly sincere, and, had he trusted more in God and less in himself, he would not have miscarried. He did not look to his Maker for strength, and therefore he fell. He was surprised, and found unarmed. It is a well-known fact that circumstances have occurred in which persons of the most bold, intrepid, and adventurous minds have proved mere cowards, and acted to their own disgrace and ruin. Facts of this kind occur in the naval and military history of this and every other country. No man is master of himself at all times; therefore prudence and caution should ever be united to courage. Peter had courage, but he had not caution: he felt a powerful and determined will; but the trial was above his own strength, and he did not look to God for power from on high. He was warned by this miscarriage, but he dearly bought his experience. Let him that readeth understand.
2. A fact which occurs in the English Martyrology will serve to illustrate the history of Peter's denial and fall. In the reign of Queen Mary, when the Papists of this kingdom burned all the Protestants they could convict of denying the doctrine of transubstantiation, a poor man who had received the truth in theory, but had not as yet felt its power, was convicted and sentenced by their bloody tribunal to be burned alive. While they were drawing him to the place of execution, he was very pensive and melancholy; and when he came within sight of the stake, etc., he was overpowered with fear and terror, and exclaimed, O! I can't burn! I can't burn! Some of the attending priests, supposing that he wished to recant, spoke to him to that effect. The poor man still believed the truth - felt no disposition to deny it - but did not feel such an evidence of his Maker's approbation in his own soul as could enable him to burn for it! He continued in great agony, feeling all the bitterness of death, and calling on God to reveal himself through the Son of his love. While thus engaged, God broke in upon his soul and he was filled with peace and joy in believing. He then clapped his hands, and exclaimed with a powerful voice, I can burn! I can burn! He was bound to the stake, and burned gloriously, triumphing in God through whom he had received the atonement. This was a case in point. The man was convinced of the truth, and was willing to burn for the truth; but had not as yet power, because he had not yet received an evidence of his acceptance with God. He pleaded for this with strong crying and tears, and God answered him to the joy of his soul; and then he was as able as he was willing to go to prison and to death. Without the power and consolation of the Spirit of God, who could be a martyr, even for Divine truth? We see now plainly how the case lies: no man is expected to do a supernatural work by his own strength; if left to that, in a case of this kind, his failure must be inevitable. But, in all spiritual matters, assistance is to be sought from God; he that seeks shall find, and he that finds Divine strength shall be equal to the task he is called to fulfill. Peter was incautious and off his guard: the trial came - he looked not for power from on high, and he fell: not merely because he was weak - not because God withheld the necessary assistance - but because he did not depend on and seek it. In no part of this business can Peter be excused - he is every where blamable, and yet, through the whole, an object of pity.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
13:38: Wilt: Pro 16:18, Pro 28:26, Pro 29:23; Co1 10:12
The cock: Joh 18:16, Joh 18:17, Joh 18:25-27; Mat 26:34, Mat 26:69-75; Mar 14:30, Mar 14:66-72; Luk 22:34, Luk 22:56-62
John Gill
13:38 Jesus answered him, wilt thou lay down thy life for my sake,.... Christ speaks these words as questioning, not Peter's sincerity, but his strength; or as deriding him, or rather pitying him; as if he should say, thou poor vain self-sufficient man, thou dost not know what thou talkest of:
verily, verily, I say unto thee, the cock shall not crow, till thou hast denied me thrice; not that Peter should deny him three times, before the cock crowed once; for certain it is, that Peter denied Christ but once, before the cock crew, Mk 14:68; but the meaning is, that before the cock had, lone crowing, or within the time of cock crowing, he should deny him thrice: whence it follows, that there is no necessity of concluding from hence, that this night was the passover night, and the night in which Judas betrayed Christ, and Peter denied him, but was two nights before; and therefore it is not said here, as by the other evangelists, "this day", or "this night", or "this day, even this night thou shalt deny me"; only in general before the cock crow, or within the time of cock crowing: so that it appears, that Peter twice expressed his confidence, in laying down his life for Christ; once at the supper in Simon's house at Bethany, two days before the "passover", and again at the passover supper in Jerusalem; and as often Christ rebuked his confidence by this expression, only varying it as the different times required, and therein gave a full proof of his omniscience.
John Wesley
13:38 The cock shall not have crowed - That is, cock crowing shall not be over, till thou hast denied me thrice - His three - fold denial was thrice foretold; first, at the time mentioned here; secondly, at that mentioned by St. Luke; lastly, at that recorded by St. Matthew and Mark.
Robert Jamieson, A. R. Fausset and David Brown
13:38 Wilt thou lay down thy life for my sake?--In this repetition of Peter's words there is deep though affectionate irony, and this Peter himself would feel for many a day after his recovery, as he retraced the painful particulars.
Verily . . . The cock, &c.--See on Lk 22:31-34.