John 13

Io 13.1Ante diem fēstum Paschae, sciēns Iēsus quia vēnit hōra eius ut trānseat ex hōc mundō ad Patrem: cum dīlēxisset suōs, quī erant in mundō, in fīnem dīlēxit eōs.

Before the feast day of the Pasch, Jesus, knowing that his hour had come to pass from this world to the Father: when he had loved his own, who were in the world, he loved them to the end.

Note. Ante diem fēstum Paschae: the evening before Passover. sciēns: present participle of sciō, 'knowing'. quia vēnit hōra: quia + indicative after a verb of knowing. in fīnem: 'to the end' or 'to the utmost'.

Io 13.2Et coenā factā, cum diabolus iam mīsisset in cor ut trāderet eum Iūdās Simōnis Iscariōtae:

And supper having taken place, when the devil had already put it into the heart of Judas, son of Simon Iscariot, to hand him over:

Note. coenā factā: ablative absolute, 'supper having taken place' (or 'during supper'). cum … mīsisset in cor: 'when he had put it into the heart'; the object is the following ut-clause. Iscariōtae: 'son of Simon Iscariot'; the name probably means 'man from Kerioth'.

Io 13.3sciēns quia omnia dedit eī Pater in manūs, et quia ā Deō exīvit, et ad Deum vādit:

knowing that the Father had given all things into his hands, and that he had come out from God and was going to God,

Note. sciēns … quia … dedit: the participle picks up the long sentence again; the main verbs come in the next verse.

Io 13.4surgit ā coenā, et pōnit vestīmenta sua, et cum accēpisset linteum, praecīnxit sē.

he rises from supper, and lays aside his garments, and when he had taken a linen cloth, he tied it round himself.

Note. surgit … pōnit: historic presents give vividness. vestīmenta: the outer garment. praecīnxit sē: 'he tied (a towel) round himself', the dress of a household slave.

Io 13.5Deinde mittit aquam in pelvim, et coepit lavāre pedēs discipulōrum, et extergēre linteō, quō erat praecīnctus.

Then he puts water into a basin, and began to wash the feet of the disciples, and to wipe them with the linen cloth with which he was girded.

Note. Washing guests' feet was a slave's job. pelvim: accusative of pelvis, an i-stem with -im. coepit lavāre: coepī + infinitive. quō erat praecīnctus: 'with which he was girded', ablative of means.

Io 13.6Venit ergō ad Simōnem Petrum. Et dīcit eī Petrus: Domine, tū mihi lavās pedēs?

He comes therefore to Simon Peter. And Peter says to him: Lord, you wash my feet?

Note. Domine, tū mihi lavās pedēs? The pronouns are emphatic: 'you wash my feet?' mihi is a dative of advantage, 'for me', used in Latin where English has a possessive.

Io 13.7Respondit Iēsus, et dīxit eī: Quod ego faciō, tū nescīs modo: sciēs autem posteā.

Jesus answered and said to him: What I am doing, you do not know now; but you will know afterwards.

Note. Quod ego faciō: the relative clause is placed first as the object of nescīs. modo: 'now, just now'.

Io 13.8Dīcit eī Petrus: Nōn lavābis mihi pedēs in aeternum. Respondit eī Iēsus: Sī nōn lāverō tē, nōn habēbis partem mēcum.

Peter says to him: You will not wash my feet, not for ever. Jesus answered him: If I have not washed you, you will not have a share with me.

Note. Nōn lavābis mihi pedēs in aeternum: a strong refusal, 'you will never wash my feet'. Sī nōn lāverō tē: future perfect in the condition. partem mēcum: 'a share with me'.

Io 13.9Dīcit eī Simōn Petrus: Domine, nōn tantum pedēs meōs, sed et manūs, et caput.

Simon Peter says to him: Lord, not only my feet, but also the hands and the head.

Io 13.10Dīcit eī Iēsus: Quī lōtus est, nōn indiget nisi ut pedēs lavet, sed est mundus tōtus. Et vōs mundī estis, sed nōn omnēs.

Jesus says to him: He who has been bathed has no need except to wash his feet, but is clean as a whole. And you are clean, but not all.

Note. Quī lōtus est: perfect participle of lavō, 'he who has bathed'. nōn indiget nisi ut … lavet: 'he needs only to wash his feet'. mundus, -a, -um here is the adjective 'clean', not the noun 'world'.

Io 13.11Sciēbat enim quisnam esset quī trāderet eum; proptereā dīxit: Nōn estis mundī omnēs.

For he knew who it was that would hand him over; for this reason he said: You are not all clean.

Note. quisnam esset: indirect question, 'who exactly it was'. The suffix -nam adds emphasis.

Io 13.12Postquam ergō lāvit pedēs eōrum, et accēpit vestīmenta sua, cum recubuisset iterum, dīxit eīs: Scītis quid fēcerim vōbīs?

So after he had washed their feet and taken his garments, when he had reclined again, he said to them: Do you know what I have done to you?

Note. Postquam … lāvit: postquam + perfect indicative. cum recubuisset: 'when he had reclined again' at table. Scītis quid fēcerim vōbīs? Indirect question with perfect subjunctive.

Io 13.13Vōs vocātis mē Magister et Domine, et bene dīcitis: sum etenim.

You call me Teacher and Lord, and you say well: for I am.

Note. vocātis mē Magister et Domine: titles after verbs of calling may stay in the nominative (Magister) or, as here partly, the vocative (Domine). sum etenim: 'for I am (so)'.

Io 13.14Sī ergō ego lāvī pedēs vestrōs, Dominus et Magister, et vōs dēbētis alter alterīus lavāre pedēs.

If then I, the Lord and Teacher, have washed your feet, you also ought to wash one another's feet.

Note. alter alterīus: 'one another's'. dēbētis + infinitive, 'you ought to'.

Io 13.15Exemplum enim dedī vōbīs, ut quemadmodum ego fēcī vōbīs, ita et vōs faciātis.

For I have given you an example, so that just as I have done to you, so you also may do.

Note. quemadmodum … ita: 'just as … so'.

Io 13.16Āmēn, āmēn dīcō vōbīs: nōn est servus maior dominō suō: neque apostolus maior est eō quī mīsit illum.

Amen, amen I say to you: a slave is not greater than his master; nor is one sent greater than he who sent him.

Note. nōn est servus maior dominō suō: ablative of comparison. apostolus: Greek 'one who is sent', here in its general sense, 'messenger'.

Io 13.17Sī haec scītis, beātī eritis sī fēceritis ea.

If you know these things, you will be blessed if you do them.

Note. beātī eritis sī fēceritis: future + future perfect, the regular pattern of a future condition.

Io 13.18Nōn dē omnibus vōbīs dīcō: ego sciō quōs ēlēgerim; sed ut adimpleātur Scrīptūra: Quī mandūcat mēcum pānem, levābit contrā mē calcāneum suum.

I do not speak about all of you: I know whom I have chosen; but so that the scripture may be fulfilled: He who eats bread with me will lift his heel against me.

Note. Nōn dē omnibus vōbīs dīcō: 'I do not mean all of you'. ut adimpleātur Scrīptūra: the main clause is understood, 'but (this happens) so that scripture may be fulfilled'. The quotation is Psalm 41:9; 'lifting the heel' is a picture of treachery.

Io 13.19Āmodo dīcō vōbīs, priusquam fīat: ut cum factum fuerit, crēdātis quia ego sum.

From now on I tell you, before it happens, so that when it has happened, you may believe that I am.

Note. Āmodo: 'from now on'. priusquam fīat: subjunctive after priusquam. quia ego sum: 'that I am (he)', echoing the divine name.

Io 13.20Āmēn, āmēn dīcō vōbīs: quī accipit sī quem mīserō, mē accipit; quī autem mē accipit, accipit eum quī mē mīsit.

Amen, amen I say to you, he who receives anyone I send, receives me; and he who receives me, receives him who sent me.

Note. quī accipit sī quem mīserō: literally 'he who receives, if I send anyone, receives me'.

Io 13.21Cum haec dīxisset Iēsus, turbātus est spīritū: et prōtestātus est, et dīxit: Āmēn, āmēn dīcō vōbīs, quia ūnus ex vōbīs trādet mē.

When Jesus had said these things, he was troubled in spirit; and he declared openly and said: Amen, amen I say to you, that one of you will hand me over.

Note. turbātus est spīritū: ablative of respect, 'troubled in spirit'. prōtestātus est: deponent, 'he declared openly'. quia ūnus ex vōbīs: recitative quia, here practically 'that'.

Io 13.22Aspiciēbant ergō ad invicem discipulī, haesitantēs dē quō dīceret.

The disciples therefore kept looking at one another, uncertain about whom he was speaking.

Note. ad invicem: 'at one another', Late Latin for inter sē. haesitantēs dē quō dīceret: present participle followed by an indirect question.

Io 13.23Erat ergō recumbēns ūnus ex discipulīs eius in sinū Iēsū, quem dīligēbat Iēsus.

There was therefore one of his disciples reclining in the lap of Jesus, whom Jesus loved.

Note. recumbēns … in sinū Iēsū: at a meal on couches, the guest to the right of the host lay with his head near the host's chest. quem dīligēbat Iēsūs: the 'beloved disciple', traditionally identified with John.

Io 13.24Innuit ergō huic Simōn Petrus, et dīxit eī: Quis est, dē quō dīcit?

Simon Peter therefore nodded to this man, and said to him: Who is it, about whom he speaks?

Note. Innuit … huic: innuō + dative, 'nodded to this man'.

Io 13.25Itaque cum recubuisset ille suprā pectus Iēsū, dīcit eī: Domine, quis est?

So when that one had leaned back on the breast of Jesus, he says to him: Lord, who is it?

Io 13.26Respondit Iēsus: Ille est cui ego intīnctum pānem porrēxerō. Et cum intīnxisset pānem, dedit Iūdae Simōnis Iscariōtae.

Jesus answered: It is he to whom I shall hand the bread when I have dipped it. And when he had dipped the bread, he gave it to Judas, son of Simon Iscariot.

Note. intīnctum pānem porrēxerō: 'to whom I hand the bread (once it is) dipped'. Offering a dipped morsel was a gesture of favour from the host. Iūdae Simōnis Iscariōtae: Iūdae is dative, Simōnis Iscariōtae genitive.

Io 13.27Et post buccellam, introīvit in eum Satanās. Et dīxit eī Iēsus: Quod facis, fac citius.

And after the morsel, Satan entered into him. And Jesus said to him: What you are doing, do more quickly.

Note. post buccellam: 'after the morsel'. Satanās: Hebrew 'adversary'. Quod facis, fac citius: comparative adverb used for 'quickly, at once'.

Io 13.28Hoc autem nēmō scīvit discumbentium ad quid dīxerit eī.

This, however, no one of those reclining knew, for what purpose he had said it to him.

Note. nēmō … discumbentium: partitive genitive, 'no one of those reclining'. ad quid: 'for what (purpose)'.

Io 13.29Quīdam enim putābant, quia loculōs habēbat Iūdās, quod dīxisset eī Iēsus: Eme ea quae opus sunt nōbīs ad diem fēstum: aut egēnīs ut aliquid daret.

For some thought, because Judas had the money box, that Jesus had said to him: Buy the things that are needed for us for the feast day; or that he should give something to the needy.

Note. quia … quod dīxisset: the reason is given in the subjunctive because it is what they thought, not a fact. opus sunt nōbīs: opus est + dative of the person, 'are needed by us'.

Io 13.30Cum ergō accēpisset ille buccellam, exīvit continuō. Erat autem nox.

When therefore that one had taken the morsel, he went out at once. It was, however, night.

Note. Erat autem nox: a short sentence with symbolic weight in John: Judas goes out into the dark.

Io 13.31Cum ergō exīsset, dīxit Iēsus: Nunc clārificātus est Fīlius hominis, et Deus clārificātus est in eō.

When therefore he had gone out, Jesus said: Now the Son of Man has been glorified, and God has been glorified in him.

Note. Nunc clārificātus est: perfects describe something seen as already accomplished.

Io 13.32Sī Deus clārificātus est in eō, et Deus clārificābit eum in sēmetipsō: et continuō clārificābit eum.

If God has been glorified in him, God also will glorify him in himself; and at once he will glorify him.

Io 13.33Fīliolī, adhūc modicum vōbīscum sum. Quaerētis mē; et sīcut dīxī Iūdaeīs, quō ego vādō, vōs nōn potestis venīre: et vōbīs dīcō modo.

Little sons, still a little while I am with you. You will look for me; and just as I said to the Jews, where I am going, you cannot come: to you also I say it now.

Note. Fīliolī: diminutive vocative, 'little children'. Quaerētis mē: future. quō ego vādō: relative-local clause, 'where I am going'.

Io 13.34Mandātum novum dō vōbīs: ut dīligātis invicem: sīcut dīlēxī vōs, ut et vōs dīligātis invicem.

A new command I give you: that you love one another: just as I have loved you, so that you too love one another.

Note. Mandātum novum dō vōbīs: the object is placed first. ut dīligātis invicem: the ut-clause explains the command. This verse gave its name to 'Maundy' Thursday (from mandātum).

Io 13.35In hōc cognōscent omnēs quia discipulī meī estis, sī dīlēctiōnem habueritis ad invicem.

By this all will know that you are my disciples, if you have love towards one another.

Note. In hōc: 'by this', explained by the sī-clause. ad invicem: 'towards one another'.

Io 13.36Dīcit eī Simōn Petrus: Domine, quō vādis? Respondit Iēsus: Quō ego vādō nōn potes mē modo sequī: sequēris autem posteā.

Simon Peter says to him: Lord, where are you going? Jesus answered: Where I am going, you cannot follow me now; but you will follow afterwards.

Note. Quō vādis? 'Where are you going?' The Latin phrase is famous as 'Quo vadis'. sequī … sequēris: deponent infinitive and future.

Io 13.37Dīcit eī Petrus: Quārē nōn possum tē sequī modo? animam meam prō tē pōnam.

Peter says to him: Why can I not follow you now? My life I will lay down for you.

Note. animam meam prō tē pōnam: 'I will lay down my life for you'.

Io 13.38Respondit eī Iēsus: Animam tuam prō mē pōnēs? āmēn, āmēn dīcō tibi: nōn cantābit gallus, dōnec ter mē negēs.

Jesus answered him: Your life you will lay down for me? Amen, amen I say to you: the cock will not crow until you deny me three times.

Note. Animam tuam … pōnēs? a question repeating Peter's words back to him. dōnec ter mē negēs: subjunctive after dōnec, 'before you deny me three times'. Cockcrow marked the last watch of the night.