Jesus answered, "A person who has had a bath needs only to wash his feet; his whole body is clean. And you are clean, though not every one of you."
Jesus *said to him, "He who has bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you."
Jesus replied, "A person who has bathed all over does not need to wash, except for the feet, to be entirely clean. And you are clean, but that isn’t true of everyone here."
Jesus said, "If you've had a bath in the morning, you only need your feet washed now and you're clean from head to toe. My concern, you understand, is holiness, not hygiene. So now you're clean. But not every one of you."
Jesus said to him, He who is bathed has need only to have his feet washed and then he is clean all over: and you, my disciples, are clean, but not all of you.
Jesus said to him, "One who has bathed does not need to wash, except for the feet, but is entirely clean. And you are clean, though not all of you."
Jesus said to him, "He who is bathed needs only to wash his feet, but is completely clean; and you are clean, but not all of you."
|NET © [draft] ITL|
|NET © Notes||
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.