Genesis 19:2

19:2 He said, “Here, my lords, please turn aside to your servant’s house. Stay the night ¹  and wash your feet. Then you can be on your way early in the morning.” ²  “No,” they replied, “we’ll spend the night in the town square.” ³ 

Genesis 24:32

24:32 So Abraham’s servant ⁴  went to the house and unloaded ⁵  the camels. Straw and feed were given ⁶  to the camels, and water was provided so that he and the men who were with him could wash their feet. ⁷ 

Genesis 43:24

43:24 The servant in charge ⁸  brought the men into Joseph’s house. He gave them water, and they washed their feet. Then he gave food to their donkeys.

Genesis 43:1

The Second Journey to Egypt

43:1 Now the famine was severe in the land. ⁹ 

Genesis 25:1

The Death of Abraham

25:1 Abraham had taken ¹⁰  another ¹¹  wife, named Keturah.

Luke 7:44

7:44 Then, ¹²  turning toward the woman, he said to Simon, “Do you see this woman? I entered your house. You gave me no water for my feet, ¹³  but she has wet my feet with her tears and wiped them with her hair.

John 13:5-15

13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. ¹⁴ 

13:6 Then he came to Simon Peter. Peter ¹⁵  said to him, “Lord, are you going to wash ¹⁶  my feet?” 13:7 Jesus replied, ¹⁷  “You do not understand ¹⁸  what I am doing now, but you will understand ¹⁹  after these things.” 13:8 Peter said to him, “You will never wash my feet!” ²⁰  Jesus replied, ²¹  “If I do not wash you, you have no share with me.” ²²  13:9 Simon Peter said to him, “Lord, wash ²³  not only my feet, but also my hands and my head!” 13:10 Jesus replied, ²⁴  “The one who has bathed needs only to wash his feet, ²⁵  but is completely ²⁶  clean. ²⁷  And you disciples ²⁸  are clean, but not every one of you.” 13:11 (For Jesus ²⁹  knew the one who was going to betray him. For this reason he said, “Not every one of you is ³⁰  clean.”) ³¹ 

13:12 So when Jesus ³²  had washed their feet and put his outer clothing back on, he took his place at the table ³³  again and said to them, “Do you understand ³⁴  what I have done for you? 13:13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, ³⁵  for that is what I am. ³⁶  13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. 13:15 For I have given you an example ³⁷  – you should do just as I have done for you.

John 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ³⁸  had come to depart ³⁹  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ⁴⁰ 

John 5:10

5:10 So the Jewish leaders ⁴¹  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ⁴² 

[19:2]  ¹ tn The imperatives have the force of invitation.

[19:2]  ² tn These two verbs form a verbal hendiadys: “you can rise up early and go” means “you can go early.”

[19:2]  ³ sn The town square refers to the wide street area at the gate complex of the city.

[24:32]  ⁴ tn Heb “the man”; the referent (Abraham’s servant) has been specified in the translation for clarity.

[24:32]  ⁵ tn Some translations (e.g., NEB, NASB, NRSV) understand Laban to be the subject of this and the following verbs or take the subject of this and the following verbs as indefinite (referring to an unnamed servant; e.g., NAB, NIV).

[24:32]  ⁶ tn Heb “and [one] gave.” The verb without an expressed subject may be translated as passive.

[24:32]  ⁷ tn Heb “and water to wash his feet and the feet of the men who were with him.”

[43:24]  ⁸ tn Heb “the man.”

[43:1]  ⁹ tn The disjunctive clause gives supplemental information that is important to the storyline.

[25:1]  ¹⁰ tn Or “took.”

[25:1]  ¹¹ tn Heb “And Abraham added and took.”

[7:44]  ¹² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[7:44]  ¹³ sn It is discussed whether these acts in vv. 44-46 were required by the host. Most think they were not, but this makes the woman’s acts of respect all the more amazing.

[13:5]  ¹⁴ tn Grk “with the towel with which he was girded.”

[13:6]  ¹⁵ tn Grk “He”; the referent (Peter) is specified in the translation for clarity.

[13:6]  ¹⁶ tn Grk “do you wash” or “are you washing.”

[13:7]  ¹⁷ tn Grk “answered and said to him.”

[13:7]  ¹⁸ tn Grk “You do not know.”

[13:7]  ¹⁹ tn Grk “you will know.”

[13:8]  ²⁰ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ²¹ tn Grk “Jesus answered him.”

[13:8]  ²² tn Or “you have no part in me.”

[13:9]  ²³ tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.

[13:10]  ²⁴ tn Grk “Jesus said to him.”

[13:10]  ²⁵ tn Grk “has no need except to wash his feet.”

[13:10]  ²⁶ tn Or “entirely.”

[13:10]  ²⁷ 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”).

[13:10]  ²⁸ 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.

[13:11]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:11]  ³⁰ tn Grk “Not all of you are.”

[13:11]  ³¹ sn This is a parenthetical note by the author.

[13:12]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ³³ 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.

[13:12]  ³⁴ tn Grk “Do you know.”

[13:13]  ³⁵ tn Or “rightly.”

[13:13]  ³⁶ tn Grk “and I am these things.”

[13:15]  ³⁷ sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).

[13:1]  ³⁸ tn Grk “his hour.”

[13:1]  ³⁹ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ⁴⁰ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[5:10]  ⁴¹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  ⁴² tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.