13:12 So when Jesus 6 had washed their feet and put his outer clothing back on, he took his place at the table 7 again and said to them, “Do you understand 8 what I have done for you? 13:13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, 9 for that is what I am. 10 13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet.
19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night 13 and wash your feet. Then you can be on your way early in the morning.” 14 “No,” they replied, “we’ll spend the night in the town square.” 15
19:1 The two angels came to Sodom in the evening while 16 Lot was sitting in the city’s gateway. 17 When Lot saw them, he got up to meet them and bowed down with his face toward the ground.
25:1 Abraham had taken 18 another 19 wife, named Keturah.
7:1 After Jesus 29 had finished teaching all this to the people, 30 he entered Capernaum. 31
1 tn Grk “Jesus said to him.”
2 tn Grk “has no need except to wash his feet.”
3 tn Or “entirely.”
4 sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).
5 tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.
6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
7 tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.
8 tn Grk “Do you know.”
9 tn Or “rightly.”
10 tn Grk “and I am these things.”
11 tn The imperative after the jussive indicates purpose here.
12 tn The word “all” has been supplied in the translation because the Hebrew verb translated “wash” and the pronominal suffix on the word “feet” are plural, referring to all three of the visitors.
13 tn The imperatives have the force of invitation.
14 tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”
15 sn The town square refers to the wide street area at the gate complex of the city.
16 tn The disjunctive clause is temporal here, indicating what Lot was doing at the time of their arrival.
17 tn Heb “sitting in the gate of Sodom.” The phrase “the gate of Sodom” has been translated “the city’s gateway” for stylistic reasons.
18 tn Or “took.”
19 tn Heb “And Abraham added and took.”
20 tn Grk “And standing.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
21 tn Grk “standing”; the participle στᾶσα (stasa) has been translated as a finite verb due to requirements of contemporary English style.
22 tn Grk “tears, and she.” Here καί (kai) has not been translated because of differences between Greek and English style. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
23 tn Grk “with the hair of her head.”
24 tn Grk “and kissed,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
25 tn Grk “kissed his feet,” but this has been replaced by the pronoun “them” in keeping with contemporary English style.
26 sn The series of verbs in this verse detail the woman’s every move, much as if the onlookers were watching her every step. That she attended the meal is not so surprising, as teachers often ate an open meal where listeners were welcome, but for her to approach Jesus was unusual and took great nerve, especially given her reputation.
27 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
28 sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.
29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
30 tn Grk “After he had completed all his sayings in the hearing of the people.”
31 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
32 tn Or “business associates.”
33 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
34 sn From now on is a common Lukan expression, see Luke 1:48.
35 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”