KJV: 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.
YLT: not concerning you all do I speak; I have known whom I chose for myself; but that the Writing may be fulfilled: He who is eating the bread with me, did lift up against me his heel.
Darby: I speak not of you all. I know those whom I have chosen; but that the scripture might be fulfilled, He that eats bread with me has lifted up his heel against me.
ASV: 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.
περὶ | about |
Parse: Preposition Root: περί Sense: about, concerning, on account of, because of, around, near. |
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ὑμῶν | of you |
Parse: Personal / Possessive Pronoun, Genitive 2nd Person Plural Root: σύ Sense: you. |
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λέγω | I speak |
Parse: Verb, Present Indicative Active, 1st Person Singular Root: λέγω Sense: to say, to speak. |
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οἶδα | know |
Parse: Verb, Perfect Indicative Active, 1st Person Singular Root: οἶδα Sense: to see. |
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τίνας | whom |
Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Plural Root: τίς Sense: who, which, what. |
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ἐξελεξάμην | I chose |
Parse: Verb, Aorist Indicative Middle, 1st Person Singular Root: ἐκλέγομαι Sense: to pick out, choose, to pick or choose out for one’s self. |
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ἵνα | that |
Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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γραφὴ | Scripture |
Parse: Noun, Nominative Feminine Singular Root: γραφή Sense: a writing, thing written. |
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πληρωθῇ | may be fulfilled |
Parse: Verb, Aorist Subjunctive Passive, 3rd Person Singular Root: πληρόω Sense: to make full, to fill up, i.e. to fill to the full. |
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Ὁ | The [one] |
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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τρώγων | eating |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: τρώγω Sense: to gnaw, crunch, chew raw vegetables or fruits (as nuts, almonds). |
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μου | of Me |
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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ἄρτον | bread |
Parse: Noun, Accusative Masculine Singular Root: ἄρτος Sense: food composed of flour mixed with water and baked. |
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ἐπῆρεν | lifted up |
Parse: Verb, Aorist Indicative Active, 3rd Person Singular Root: ἐπαίρω Sense: to lift up, raise up, raise on high. |
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ἐπ’ | against |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
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ἐμὲ | Me |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Singular Root: ἐγώ Sense: I, me, my. |
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πτέρναν | heel |
Parse: Noun, Accusative Feminine Singular Root: πτέρνα Sense: the heel (of the foot). |
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αὐτοῦ | of him |
Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
Greek Commentary for John 13:18
As in John 13:11, he here refers to Judas whose treachery is no surprise to Jesus (John 6:64, John 6:70). Whom I have chosen Indirect question, unless τινας tinas is here used as a relative like ους hous The first aorist middle indicative of εκλεγω eklegō is the same form used in John 6:70. Jesus refers to the choice (Luke 6:13 εκλεχαμενος eklexamenos this very word again) of the twelve from among the large group of disciples. [source]
See the same clause in John 17:12. Purpose clause with αλλ ινα η γραπη πληρωτηι hina and first aorist passive subjunctive of ινα plēroō This treachery of Judas was according to the eternal counsels of God (John 12:4), but none the less Judas is responsible for his guilt. For a like elliptical clause see John 9:3; John 15:25. The quotation is from the Hebrew of Psalm 41:9. He that eateth Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (John 6:54, John 6:56, John 6:57, John 6:58; John 13:18) and Matthew 26:38. lxx has here ο τρωγων ho esthiōn Lifted up his heel against me First aorist active indicative of επηρεν επ εμε την πτερναν αυτου epairō επαιρω Pterna old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet. [source]
Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (John 6:54, John 6:56, John 6:57, John 6:58; John 13:18) and Matthew 26:38. lxx has here ο τρωγων ho esthiōn Lifted up his heel against me First aorist active indicative of επηρεν επ εμε την πτερναν αυτου epairō επαιρω Pterna old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet. [source]
First aorist active indicative of επηρεν επ εμε την πτερναν αυτου epairō επαιρω Pterna old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet. [source]
Aorist tense, I chose. Not elected to salvation, but chose as an apostle. [source]
Elliptical. We must supply this choice was made in order that, etc. [source]
With the exception of Matthew 24:38, the word occurs only in John. See on John 6:54. Originally it means to gnaw or crunch; to chew raw vegetables or fruits, and hence often used of animals feeding, as Homer (“Odyssey,” vi., 90), of mules feeding. Of course it has lost its original sense in the New Testament, as it did to some extent in classical Greek, though, as applied to men, it more commonly referred to eating vegetables or fruit, as Aristophanes (“Peace,” 1325) τρώγειν , to eat figs. The entire divorce in the New Testament from its primitive sense is shown in its application to the flesh of Christ (John 6:54). It is used by John only in connection with Christ. [source]
Some editors read, μοῦ τὸν ἄρτον , my bread. [source]
Only here in the New Testament. The metaphor is of one administering a kick. Thus Plutarch, describing the robber Sciron, who was accustomed “out of insolence and wantonness to stretch forth his feet to strangers, commanding them to wash them, and then, when they did it, with a kick to send them down the rock into the sea” (“Theseus”). Some have explained the metaphor by the tripping up of one's feet in wrestling; but, as Meyer justly says, “Jesus was not overreached.” The quotation is from the Hebrew, not the Septuagint of Psalm 41:9(Sept. 40). The Septuagint reads, “For the man of my peace in whom I hoped, who eateth my bread, magnified his cunning ( πτερνισμόν , literally, tripping up ) against me.” [source]
Reverse Greek Commentary Search for John 13:18
The Hebrew word for young woman is translated by virgin See note on Matthew 2:15, Matthew 2:23; Matthew 4:14-17; Matthew 8:17; Matthew 12:17-21; Matthew 13:35; Matthew 21:4.; John 12:38.; John 13:18; John 19:24, John 19:28, John 19:36. [source]
The connection in this verse is much disputed. Some explain, Arise, let us go hence, that the world may know that I love the Father, and that even as the Father commanded me so I do. Others, So I do, that the world may know - and even as the Father, etc. Others, again, take the opening phrase as elliptical, supplying either, he cometh, i.e., Satan, in order that the world may know - and that as the Father, etc.; or, I surrender myself to suffering and death that the world may know, etc. In this case, Arise, etc., will form, as in A.V. and Rev., an independent sentence. I incline to adopt this. The phrase ἀλλ ' ἵνα , but in order that, with an ellipsis, is common in John. See John 1:8, John 1:31; John 9:3; John 13:18; John 15:25; 1 John 2:19. [source]
“That one,” i.e. John. He was a light (John 5:35) as all believers are (Matthew 5:14), but not “the light” But came No verb in the Greek, to be supplied by repeating ηλτεν ēlthen of John 1:7. See similar ellipses in John 9:3; John 13:18; John 15:25. In Johannine fashion we have the final ινα hina clause of John 1:7 repeated. [source]
See the same clause in John 17:12. Purpose clause with αλλ ινα η γραπη πληρωτηι hina and first aorist passive subjunctive of ινα plēroō This treachery of Judas was according to the eternal counsels of God (John 12:4), but none the less Judas is responsible for his guilt. For a like elliptical clause see John 9:3; John 15:25. The quotation is from the Hebrew of Psalm 41:9. He that eateth Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (John 6:54, John 6:56, John 6:57, John 6:58; John 13:18) and Matthew 26:38. lxx has here ο τρωγων ho esthiōn Lifted up his heel against me First aorist active indicative of επηρεν επ εμε την πτερναν αυτου epairō επαιρω Pterna old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet. [source]
Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (John 6:54, John 6:56, John 6:57, John 6:58; John 13:18) and Matthew 26:38. lxx has here ο τρωγων ho esthiōn Lifted up his heel against me First aorist active indicative of επηρεν επ εμε την πτερναν αυτου epairō επαιρω Pterna old word for heel, only here in N.T. The metaphor is that of kicking with the heel or tripping with the heel like a wrestler. It was a gross breach of hospitality to eat bread with any one and then turn against him so. The Arabs hold to it yet. [source]
Purpose clause with ινα hina and the second aorist active subjunctive of γινωσκω ginōskō Elliptical construction (cf. John 9:3; John 13:18; John 15:25). “But I surrendered myself to death,” etc., before ινα hina Arise, let us go hence Imperative present middle of αγωμεν egeirō and the volitive (hortatory) subjunctive agōmen (the word used in John 11:7, John 11:16) of going to meet death. Apparently the group arose and walked out into the night and the rest of the talk (chs. 15 and 16) and prayer (ch. 17) was in the shadows on the way to Gethsemane. [source]
First aorist middle indicative of εκλεγω eklegō See this same verb and tense used for the choice of the disciples by Christ (John 6:70; John 13:18; John 15:19). Jesus recognizes his own responsibility in the choice after a night of prayer (Luke 6:13). So Paul was “a vessel of choice” Appointed First aorist active indicative Second aorist active subjunctive of διδωμι didōmi with ινα hina (purpose clause). Cf. John 14:13 for the same purpose and promise, but with ποιησω poiēsō (I shall do). See also John 16:23, John 16:26. [source]
Ellipsis in the Greek (no verb), as in John 9:3; John 13:18. In their law Cf. John 8:17; John 10:34 for this standpoint. “Law” The hatred of the Jews toward Jesus the promised Messiah (John 1:11) is “part of the mysterious purpose of God” (Bernard) as shown by ινα πληρωτηι hina plērōthēi (first aorist passive subjunctive of πληροω plēroō to fulfill). Without a cause Adverbial accusative of δωρεα dōrea from διδωμι didōmi gratuitously, then unnecessarily or gratis (in two Koiné tablets, Nageli) as here and Galatians 2:21. [source]
Imperfect active of τηρεω tēreō “I continued to keep.” I guarded First aorist (constative) active of πυλασσω phulassō Christ was the sentinel The very phrase for antichrist (2 Thessalonians 2:3). Note play on απωλετο apōleto perished (second aorist middle indicative of απολλυμι apollumi). It means the son marked by final loss, not annihilation, but meeting one‘s destiny (Acts 2:25). A sad and terrible exception (Mark 14:21). The scripture It is not clear whether this is John‘s own comment or the word of Jesus. Not in John 18:9. The Scripture referred to is probably Psalm 41:9 quoted in John 13:18 with the same formula ινα πληρωτηι hina plērōthēi which see there. [source]
Present active participle for continual or habitual eating like πιστευετε pisteuete in John 6:29. The verb τρωγω trōgō is an old one for eating fruit or vegetables and the feeding of animals. In the N.T. it occurs only in John 6:54, John 6:56, John 6:58; John 13:18; Matthew 24:38. Elsewhere in the Gospels always εστιω esthiō or επαγον ephagon (defective verb with εστιω esthiō). No distinction is made here between επαγον ephagon (John 6:48, John 6:50, John 6:52, John 6:53, John 6:58) and τρωγω trōgō (John 6:54, John 6:56, John 6:57, John 6:58). Some men understand Jesus here to be speaking of the Lord‘s Supper by prophetic forecast or rather they think that John has put into the mouth of Jesus the sacramental conception of Christianity by making participation in the bread and wine the means of securing eternal life. To me that is a violent misinterpretation of the Gospel and an utter misrepresentation of Christ. It is a grossly literal interpretation of the mystical symbolism of the language of Jesus which these Jews also misunderstood. Christ uses bold imagery to picture spiritual appropriation of himself who is to give his life-blood for the life of the world (John 6:51). It would have been hopeless confusion for these Jews if Jesus had used the symbolism of the Lord‘s Supper. It would be real dishonesty for John to use this discourse as a propaganda for sacramentalism. The language of Jesus can only have a spiritual meaning as he unfolds himself as the true manna. [source]
See on Romans 1:1. Compare 1 Timothy 1:1. Not distinguishing him from other apostles. Compare Matthew 4:21; John 6:70; but Paul was called no less directly than these by Jesus Christ. Galatians 1:12-16. John does not use the word apostle, but gives the idea, John 13:18. [source]
Condition of second class with ει ei and imperfect tense (no aorist for ειμι eimi).They would have continued (μεμενηκεισαν αν memenēkeisan an). Past perfect of μενω menō to remain, without augment, with αν an in apodosis of second-class condition.With us In fellowship, for which see μετα meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ all'). Ellipsis of the verb εχηλταν exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα hina and the first aorist passive subjunctive of πανεροω phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι hoti as here.They all are not (ουκ εισιν παντες ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
In fellowship, for which see μετα meta in 1 John 1:3. They had lost the inner fellowship and then apparently voluntarily broke the outward.But they went (αλλ all'). Ellipsis of the verb εχηλταν exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25).That they might be made manifest Purpose clause with ινα hina and the first aorist passive subjunctive of πανεροω phaneroō for which verb see John 21:1; Colossians 3:4. See 2 Corinthians 3:3 for the personal construction with οτι hoti as here.They all are not (ουκ εισιν παντες ouk eisin pantes). Not just some, but all, as in 1 John 2:21; 1 John 3:5. These antichrists are thus revealed in their true light. [source]
Ellipsis of the verb εχηλταν exēlthan above, a common habit (ellipse) in John s Gospel (John 1:8; John 9:3; John 13:18; John 15:25). [source]