John 13:10

John 13:10 in Multiple Translations

Berean Standard Bible BSB

Jesus told him, “Whoever has already bathed needs only to wash his feet, and he will be completely clean. And you are clean, though not all of you.”

King James Version KJV

Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.

American Standard Version ASV

Jesus saith to him, He that is bathed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.

Bible in Basic English BBE

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.

Free Bible Version FBV

Jesus responded, “Those who have had a bath only need to wash their feet and then they're clean all over. You are clean—but not all of you.”

Geneva Bible 1599 GNV

Iesus sayd to him, He that is washed, needeth not, saue to wash his feete, but is cleane euery whit: and ye are cleane, but not all.

Young's Literal Translation YLT

Jesus saith to him, 'He who hath been bathed hath no need save to wash his feet, but he is clean altogether; and ye are clean, but not all;'

World English Bible WEB

Jesus said to him, “Someone who has bathed only needs to have his feet washed, but is completely clean. You are clean, but not all of you.”

Noah Webster Bible WBS

Jesus saith to him, He that is washed needeth not save to wash his feet, but is wholly clean: and ye are clean, but not all.

Douay-Rheims 1899 DRV

Jesus saith to him: He that is washed, needeth not but to wash his feet, but is clean wholly. And you are clean, but not all.

Translation for Translators T4T

Then, to show him that after God had cleansed people from being guilty for sin, they needed only for God to forgive their daily sins [MET], Jesus said to him, “Those who have recently bathed need only to have their feet washed, because they get dirty very quickly on the dusty roads. The rest of their bodies are clean. Similarly, I have made you disciples free/clean from the guilt of your sins, although not all of you are free from guilt.”

Plain English Version PEV

Jesus said, “After you have a bath, all of your body is clean. You might walk around and get your feet dirty again, so then you just have to wash your feet. Most of you mob are like that, you are clean, but one of you is not clean.”

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Berean Amplified Bible — John 13:10

BAB

Word Study

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Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

John 13:10 Interlinear (Deep Study)

BIB

GRK λεγει αυτω ο ιησους ο λελουμενος ου χρειαν εχει η τους ποδας νιψασθαι αλλ εστιν καθαρος ολος και υμεις καθαροι εστε αλλ ουχι παντες

λεγει legō G3004 to say Verb-PAI-3S

αυτω autos G846 it/s/he Pron-DSM

ο ho G3588 the/this/who Art-NSM

ιησους Iēsous G2424 Joshua Noun-NSM

ο ho G3588 the/this/who Art-NSM

λελουμενος louō G3068 to wash Verb-RPP-NSM

ου ou G3756 no Particle-N

χρειαν chreia G5532 need Noun-ASF

εχει echō G2192 to have/be Verb-PAI-3S

η ē G2228 or Particle

τους ho G3588 the/this/who Art-APM

ποδας pous G4228 foot Noun-APM

νιψασθαι niptō G3538 to wash Verb-AMN

αλλ alla G235 but Conj

εστιν eimi G1510 to be Verb-PAI-3S

καθαρος katharos G2513 clean Adj-NSM

ολος holos G3650 all Adj-NSM

και kai G2532 and Conj

υμεις su G4771 you Pron-2NP

καθαροι katharos G2513 clean Adj-NPM

εστε eimi G1510 to be Verb-PAI-2P

αλλ alla G235 but Conj

ουχι ouchi G3780 not! Particle-N

παντες pas G3956 all Adj-NPM

Greek Word Study

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Greek Word Reference — John 13:10

λεγει legō G3004 "to say" Verb-PAI-3S

This word means to say or speak, and it is used by Jesus and others in the New Testament to share teachings and tell stories. It appears in Matthew 9:34 and John 1:29.

Definition: λέγω, [in LXX very freq., chiefly for אמר; λέγει for נְאֻם, Gen.22:16, al. ;] __1. in Hom., to pick out, gather, reckon, recount. __2. In Hdt. and Att., to say, speak, affirm, declare: absol., Act.13:15, 24:10; before orat. dir., Mat.9:34, Mrk.3:11, Jhn.1:29, al.; before ὅτι recit., Mrk.3:21, Luk.1:24, Jhn.6:14, al.; accusative and inf., Luk.11:18, Jhn.12:29, al.; after another verb of speaking, προσφωνεῖν κ. λέγειν, Mat.11:17, al.; ἀπεκρίθη (ἐλάλησεν) λέγων (καὶ λέγει; Dalman, Words, 24 ff.), Mat.25:9, Mrk.3:33, 7:28, Luk.24:6, 7, al.; of unspoken thought, λ. ἐν ἑαυτῷ, Mat.3:9, Luk.3:8, al.; of writing, 2Co.8:8, Php.4:11, al.; λέγει ἡ γραφή, Rom.4:3, Jas.2:23, al.; with accusative of thing(s), Luk.8:8, 9:33, Jhn.5:34, al.; σὺ λέγεις (a non-committal phrase; Swete, Mk., 359, 369f.), Mat.27:11, Mrk.15:2, Luk.23:3, Jhn.18:37; with dative of person(s), before orat. dir., Mat.8:20, Mrk.2:17, al. mult.; id. before ὅτι, Mat.3:9, al.; with prep., πρός, μετά, περί, etc., Mrk.4:41, Jhn.11:56, Heb.9:5, al.; to mean (cl.), Mrk.14:71, Jhn.6:71, 1Co.10:29, al.; to call, name, Mrk.10:18; pass., Mat.9:9, Mrk.15:7, al (cf. ἀντι-, δια- (-μαι), προ-, συλ-λέγω). SYN.: λαλέω, which refers to the utterance, as λέγω to the meaning of what is said, its correspondence with thought (Tr., Syn., Ixxvi; Thayer, see word λαλέω). (AS)

Usage: Occurs in 1988 NT verses. KJV: ask, bid, boast, call, describe, give out, name, put forth, say(-ing, on), shew, speak, tell, utter See also: 1 Corinthians 1:10; Acts 6:2; Acts 19:3.

αυτω autos G846 "it/s/he" Pron-DSM

This pronoun refers to a person or thing, like 'he', 'she', or 'it'. It is used in the Bible to emphasize a person or thing, like in John 2:25 where it says 'he himself knew'.

Definition: αὐτός, -ή, -ό, determinative pron., in late Gk. much more frequently than in cl. (WM, 178f.; Jannaris, HGG, §1399). __1. Emphatic (so always in nom. exc. when preceded by the art., see infr., iii); __(1) self (ipse), expressing opposition, distinction, exclusion, etc., αὐ. ἐκχυθήσεται, Luk.5:37; αὐ. ἐγινώσκεν, Jhn.2:25; αὐ.ὑμεῖς, Jhn.3:28; καὶ αὐ. ἐγώ, Rom.15:14; αὐ. Ἰησοῦς, Jhn.2:24; αὐ. καὶ οἱ μετ᾽ αὐτοῦ, Mrk.2:25; ὑμεῖς αὐ., Mrk.6:31; esp. (as freq in cl.) αὐ. ὁ, Mat.3:4, Mrk.6:17, Jhn.16:27, 1Th.3:11, al.; in late Gk., sometimes weakened, ἐν αὐτῇ τ. ὥρᾳ, in that hour, Luk.10:21 (M, Pr., 91; MM, see word); __(2) emphatic, he, she, it (M, Pr., 86; Bl., §48, 1, 2, 7), Mat.1:21, 12:50, Luk.6:35, al.; pointing to some one as master (cl.), Mat.8:24, Mrk.4:38, al.; αὐ., καὶ αὐ. = οὗτος, ὁ δε (BL, §48, 1), Mat.14:2, Mrk.14:15, 44, Luk.1:22, 2:28, al. __2. In oblique cases (cl.), for the simple pron. of 3rd of person(s), he, she, it, Mat.7:9, 10:12, 26:44, al.; with ptcp. in genitive absol., Mat.9:18, Mrk.13:1, al. (for irreg. constructions, V. Bl., §74, 5); pleonastically after the relative (cf. Heb. אֲשֶׁר לוֹ; WM, 184ff.; Bl., §50, 4; MM, see word), Mrk.7:25, Rev.3:8, 7:2, al.; in constr. ad sensum, without proper subject expressly indicated, Mat.4:23, Act.8:5, 2Co.2:13, al.; genitive αὐτοῦ = ἐκείνου, Rom.11:11, 1Th.2:19, Tit.3:5, Heb.2:4. __3. ὁ, ἡ, τὸ αὐ., the same: Heb.1:12, 13:8; τὸ αὐ., ποιεῖν, Mat.5:46, 47, al.; φρονεῖν, Rom.12:16, 15:5, Php.2:2, al.; τὰ αὐ., Act.15:27, Rom.2:1, al.; κατὰ τὸ (τὰ) αὐ. (MM, see word), Act.14:1, Luk.6:23, al.; ἐπὶ τὸ αὐ., together (MM, see word), Mat.22:34, Act.1:15, al.; ἓν κ. τὸ αὐ., 1Co.11:5, 12:11; with dative (cl.), 1Co.11:5; with a noun, λόγος, Mrk.14:39; μέτρος, Php.1:30; πνεῦμα, 1Co.12:4. (AS)

Usage: Occurs in 3773 NT verses. KJV: her, it(-self), one, the other, (mine) own, said, (self-), the) same, ((him-, my-, thy- )self, (your-)selves, she, that, their(-s), them(-selves), there(-at, - by, -in, -into, -of, -on, -with), they, (these) things, this (man), those, together, very, which See also: 1 Corinthians 1:2; 1 John 3:10; 1 Peter 1:3.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Definition: ὁ, ἡ, τό, the prepositive article (ἄρθρον προτακτικόν), originally a demonstr. pron. (so usually in Hom.), in general corresponding to the Eng. definite article. __I. As demonstr. pron. __1. As frequently in Hom., absol., he (she, it), his (etc.): Act.17:28 (quoted from the poet Aratus). __2. Distributive, ὁ μὲν . . . ὁ δέ, the one . . . the other: 1Co.7:7, Gal.4:22; pl., Act.14:4, 17:32, Php.1:16, al.; οἱ μὲν . . . ἄλλοι δέ, Mat.16:14, Jhn.7:12; οἱ μεν̀ . . . ὁδέ, Heb.7:21, 23. __3. In narration (without ὁ μὲν preceding), ὁ δέ, but he: Mat.2:14, Mrk.1:45, Luk.8:21, Jhn.9:38, al. mult. __II. As prepositive article, the, prefixed, __1. to nouns unmodified: ὁ θεός, τὸ φῶς, etc.; to abstract nouns, ἡ σοφία, etc., to pl. nouns which indicate a class, οἱ ἀλώπεκες, foxes, Mat.8:20, al.; to an individual as representing a class, ὁ ἐργάτης, Luk.10:7; with nom. = voc. in addresses, Mat.11:26, Jhn.19:3, Jas.5:1, al.; to things which pertain to one, ἡ χεῖρ, his hand, Mrk.3:1; to names of persons well known or already mentioned; usually to names of countries (originally adjectives), ἡ Ἰουδαία, etc. __2. To modified nouns: with of person(s) pron. genitive, μοῦ, σοῦ, etc.; with poss. pron., ἐμός, σός, etc.; with adj. between the art. and the noun, ὁ ἀγαθὸς ἄνθρωπος, Mat.12:35; the noun foll, by adj., both with art., ὁ ποιμὴν ὁ καλός, Jhn.10:11 (on ὁ ὄχλος πολύς, Jhn.12:9, see M, Pr., 84); before adjectival phrases, ἡ κατ᾽ ἐκλογὴν πρόθεσις, Rom.9:11. __3. To Other parts of speech used as substantives; __(a) neuter adjectives: τ. ἀγαθόν, etc.; __(b) cardinal numerals: ὁ εἶς, οἷ δύο, etc.; __(with) participles: ὁ βαπτίζων (= ὁ Βαπτιστής, Mat.14:2), Mrk.6:14; πᾶς ὁ, with ptcp., every one who, etc.; __(d) adverbs: τὸ πέραν, τὰ νῦν, ὁ ἔσω ἄνθρωπος; __(e) infinitives: nom., τὸ θέλειν, Rom.7:18, al.; genitive, τοῦ, after adjectives, ἄξιον τοῦ πορεύεσθαι, 1Co.16:4; verbs, ἐλαχεν τοῦ θυμιᾶσαι, Luk.1:9; and frequently in a final sense, ἐξῆλθεν ὁ σπείρειν, Mat.13:3 (on the artic. inf., see Bl., §71). __4. In the neut. to sentences, phrases or single words treated as a quotation: τὸ Ἐι δύνῃ, Mrk.9:23; τὸ ἔτι ἅπαξ, Heb.12:27; τὸ ἀνέβη, Eph.4:9, al. __5. To prepositional phrases: οἱ ἀπὸ Ἰταλίας, Heb.13:24; οἱ ἐκ νόμου, Rom.4:14; neut. accusative absol., in adverbial phrases, τὸ καθ᾽ ἡμέραν, daily, Luk.11:3; τὸ κατὰ σάρκα, as regards the flesh, Rom.9:5. __6. To nouns in the genitive, denoting kinship, association, etc.: ὁ τοῦ, the son of (unless context indicates a different relationship), Mat.10:2, al.; τὰ τοῦ θεοῦ, the things that pertain to God, Mat.16:23; τὰ τῆς εἰρήνης, Rom.14:19 (cf. M, Pr., 81ff.; Bl, §§46, 47). (AS)

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ιησους Iēsous G2424 "Joshua" Noun-NSM

Jesus is the Greek name for Joshua, which means God is salvation. It is used to refer to Jesus Christ, the son of God, as well as other Israelites with the same name. The name Jesus appears over 900 times in the New Testament.

Definition: Ἰωσή, see: Ἰωσῆς - -ῆ (Rec. -ή Luk.3:29; AV, Jose; see: Ἰησοῦς, 3), and -ῆτος (Mk, ll with), ὁ, Joses; __1. brother of our Lord: Mrk.6:3, Mat.13:55 (Rec., see: Ἰωσήφ). __2. Son of Mary: Mat.27:56 (-σήφ), WH, txt), Mrk.15:40, 47 __3. see: Βαρνάβας.† (AS)

Usage: Occurs in 932 NT verses. KJV: Jesus See also: 1 Corinthians 1:1; 2 Thessalonians 1:1; 1 Peter 1:1.

ο ho G3588 "the/this/who" Art-NSM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

λελουμενος louō G3068 "to wash" Verb-RPP-NSM

To wash means to bathe the whole body, as seen in Acts 9:37 and Acts 16:33. It can also be used metaphorically, as in Revelation 1:5, to describe spiritual cleansing. In ancient times, washing was an important part of ceremonial and personal hygiene.

Definition: λούω [in LXX chiefly for רָחַץ (frequently of ceremonial washing; cf. Deiss., BS, 226 f.) ;] to bathe, wash the body: with accusative of person(s), Act.9:37 (of a dead body); id. before ἀπό (Deiss., BS, l.with), Act.16:33; pass. ptcp. pf., Jhn.13:10, Heb.10:22; mid., to wash oneself (Mayor, in l; M. Pr., 155 f., 238 f.), 2Pe.2:22; metaphorically, Rev.1:5, Rec., R, mg. (cf. ἀπο-λούω).† SYN.: νίπτω, used of parts of the body-hands, feet, face; πλύνω, of things, as garments, etc. (see Lev.15:11; cf. Tr., Syn., § xlv) (AS)

Usage: Occurs in 6 NT verses. KJV: wash See also: 2 Peter 2:22; Hebrews 10:22; Revelation 1:5.

ου ou G3756 "no" Particle-N

This is a strong 'no', used to deny something completely. It appears in the New Testament, such as in Matthew 13:29 and John 1:21. It is a negative answer to a question.

Definition: οὐ, before a vowel with smooth breathing οὐκ, before one with rough breathing οὐχ (but improperly οὐχ ἰδού, Act.2:7, WH, mg.; cf. WH, Intr., §409; M, Pr., 44, 244), [in LXX for אֵין ,אַיִן ,לֹא ;] neg. particle, not, no, used generally with indic, and for a denial of fact (cf . μή); __1. absol. (accented), οὔ, no: Mat.13:29 Jhn.1:21 21:5; οὒ οὕ, Mat.5:37 Jas.5:12. __2. Most frequently negativing a verb or other word, Mat.1:25 10:26, 38, Mrk.3:25 9:37, Jhn.8:29, Act.7:5, Rom.1:16, Php.3:3, al.; in litotes, οὐκ ὀλίγοι (i.e. very many), Act.17:4, al.; οὐκ ἄσημος, Act.21:39; πᾶς . . . οὐ, with verb, (like Heb. כֹּל . . . לֹא), no, none, Mat.24:22, Mrk.13:20, Luk.1:37, Eph.5:5, al.; in disjunctive statements, οὐκ . . . ἀλλά, Luk.8:52 Jhn.1:33 Rom.8:2o, al.; with 2 of person(s) fut. (like Heb. לֹא, with impf.), as emphatic prohibition, Mat.4:7, Luk.4:12, Rom.7:7, al. __3. With another negative, __(a) strengthening the negation: Mrk.5:37, Jhn.8:15 12:19, Act.8:39, al.; __(b) making an affirmative: Act.4:20, 1Co.12:15. __4. With other particles: οὐ μή (see: μή); οὐ μηκέτι, Mat.21:19; with μή interrog., Rom.10:18, 1Co.9:4, 5 11:22. __5. Interrogative, expecting an affirmative answer (Lat. nonne): Mat.6:26, Mrk.4:21, Luk.11:40, Jhn.4:35, Rom.9:21, al. (AS)

Usage: Occurs in 1410 NT verses. KJV: + long, nay, neither, never, no (X man), none, (can-)not, + nothing, + special, un(-worthy), when, + without, + yet but See also: 1 Corinthians 1:16; 1 Corinthians 15:32; 1 Peter 1:8.

χρειαν chreia G5532 "need" Noun-ASF

A need or requirement, like in Acts 28:10 where people showed kindness due to their necessity.

Definition: χρεία, -ας, ἡ [in LXX: 2Ch.2:16 (15) (צֹרֶךְ), Est.7:20 (חַשְׁחוּת) frequently in Sir.1:1-30 -2 Mac ;] __1. need, necessity: Act.28:10, Tit.3:14; πρὸς οἰκοδομὴν τῆς χ. (RV, txt., for edifying as the need may be; but see Field, Notes, 192), Eph.4:29; ἕστι χ., Luk.10:42, Heb.7:11; χ. ἔχειν, with genitive, Mat.6:8 21:3, Mrk.11:3, Luk.9:11 15:7 19:31, 34 22:71, Jhn.13:29, 1Co.12:21 12:24, 1Th.4:12, Heb.10:36, Rev.21:23 22:5; before τοῦ, with inf. (Bl., § 71, 3), Heb.5:12; absol. (sc. genitive), Act.2:45 4:35; with genitive of person(s), Mat.9:12 26:65, Mrk.2:17 14:63, Luk.5:31; with inf. (Bl., § 69, 5), Mat.3:14 14:16, Jhn.13:10, 1Th.1:8 4:9; before ἵνα, Jhn.16:30, 1Jn.2:27; absol., Mrk.2:25, Eph.4:28, 1Jn.3:17; οὐδὲν χ. ἔχειν, Rev.3:17; ἡ χ., with genitive subjc., Php.2:25 4:16, 19; pl., Act.20:34, Rom.12:13. __2. matter, business (so esp. in late writers, Polyb., al.; 1Ma.12:45, al.): Act.6:3.† (AS)

Usage: Occurs in 47 NT verses. KJV: business, lack, necessary(-ity), need(-ful), use, want See also: 1 Corinthians 12:21; Luke 9:11; Hebrews 5:12.

εχει echō G2192 "to have/be" Verb-PAI-3S

This Greek word means to have or hold something, like a possession or ability. It is used in many ways, such as having power or being with someone. The Bible uses it in Revelation 5:8 and 14:6.

Definition: ἔχω, [in LXX for אָצֵל (ἐχόμενος), יֵשׁ,בַּעַל, etc., 59 words in all ;] (on the Aktionsart of the various tenses, see M, Pr., 110, 145, 150, 183), to have, as in cl., in various senses and constructions. __I. Trans.; __1. 1. to have, hold, hold fast, etc.; __(a) to hold, as, in the hand: Rev.5:8 14:6, al.; ἐν τ. χειρί, Rev.1:16 10:2, al.; __(b) of arms and clothing, = φέρω, φορέω, to bear, wear: Mat.3:4 22:12, al.; so frequently present ptcp. (LS, see word, A, I, 6; Bl., 74, 2), Mrk.11:13, Jhn.18:10, Rev.9:17, al.; __(with) of a woman, ἐν γαστρὶ ἔ, to be with child: Mrk.13:17, Rom.9:10; __(d) to hold fast, keep: Luk.19:20; metaphorically, of the mind and conduct, Mrk.16:8 (cf. Job.21:6, Isa.13:8; Deiss., BS, 293; Field, Notes, 44f.), Jhn.14:21, Rom.1:28, 1Ti.3:9, 2Ti.1:13, Rev.6:9, al.; __(e) to involve: Heb.10:35 (LXX), Jas.1:4, 1Jn.4:18; (f) = Lat. habere (Bl., §34, 5; 73, 5), to hold, consider: with accusative and predic. ptcp., Luk.14:18; with accusative, before ὡς, Mat.14:5; εἰς (Hebraism), Mat.21:46; on (Bl., §70, 2), Mrk.11:32. __2. to have, possess; __(a) in general, with accusative of thing(s): Mat.19:22, Mrk.10:22, Luk.12:19, Jhn.10:16, 1Co.11:22, al.; of wealth or poverty, absol., ἔχειν (neg. οὐκ, μή), Mat.13:12 25:29, 2Co.8:12; ἐκ τ. ἔχειν, according to your means, 2Co.8:11; __(b) of relationship, association, and: πατέρα, Jhn.8:41; γυναῖκα (MM, xiv), 1Co.7:2; φίλον, Luk.11:5; βασιλέα, Jhn.19:15; ποιμένα, Mat.9:36; with dupl. accusative, Mat.3:9, al.; __(with) of parts or members: ὦτα, Mat.19:15; μέλη, Rom.12:4; θεμελίους, __(d) with accusative, as periphrasis of verb: μνεῖαν ἔ. (= μεμνῆσθαι), 1Th.3:6; ἀγάπην, Jhn.13:35; γνῶσιν, 1Co.8:1; πεποίθησιν, 2Co.3:4; θλίψιν, Jhn.16:33, etc. (Thayer, see word, I, 2, f., g.); __(e) of duty, necessity, etc.: ἀνάγκην, 1Co.7:37; νόμον, Jhn.19:7; ἐπιταγήν, 1Co.7:25; ἀγῶνα, Php.1:30; κρίμα, 1Ti.5:12; __(f) of complaints and disputes; κατά, with genitive of person(s), Mat.5:23, Mrk.11:25; id. before ὅτι, Rev.2:4, 20; with accusative before πρός, Act.24:19, al.; __(g) with inf., __(α) (cl.) to be able (Field, Notes, 14): Mat.18:25, Mrk.14:8 (sc. ποιῆσαι), Luk.12:4, Act.4:14, al; __(β) of necessity (BL, §69, 4): Luk.12:50, Act.23:17-19 28:19. __II. Intrans. (BL, §53, 1), to be in a certain condition: ἑτοίμως ἔ., with inf., Act.21:13, 2Co.12:14; ἐσχάτως (which see), Mrk.5:23; κακῶς, to be ill, Mat.4:24, al.; καλῶς, Mk 16:[18]; κομψότερον, Jhn.4:52; πῶς, Act.15:36; impers., ἄλλως εἴχει, it is otherwise, 1Ti.5:25; οὕτως, Act.7:1, al.; τὸ νῦν ἔχον, as things now are (Tob.7:11), Act.24:25. __III. Mid., -ομαι, to hold oneself fast, hold on or cling to, be next to: with genitive, τ. ἐχόμενα σωτηρίας, Heb.6:9 (Rendall, in l.); ptcp., ὁ ἐχόμενος, near, next: of place, Mrk.1:38; of time, τ. ἐχομένη (ἡμέρα, expressed or understood), Luk.13:33, Act.20:15 21:26; (σαββάτῳ), Act.13:44. (Cf. ἀν-, προσ-αν-, ἀντ-, ἀπ-, ἐν-, ἐπ-, κατ-, μετ-, παρ-, περι-, προ-, προσ-, συν-, ὑπερ-, ὑπ-έχω.) (AS)

Usage: Occurs in 628 NT verses. KJV: be (able, X hold, possessed with), accompany, + begin to amend, can(+ -not), X conceive, count, diseased, do + eat, + enjoy, + fear, following, have, hold, keep, + lack, + go to law, lie, + must needs, + of necessity, + need, next, + recover, + reign, + rest, + return, X sick, take for, + tremble, + uncircumcised, use See also: 1 Corinthians 2:16; 2 Corinthians 6:10; 1 Peter 2:12.

η ē G2228 "or" Particle

Or is a word used to show a choice between two things, like in Matthew 5:17 where it's either obey God's law or not. It's also used to compare things, like in Romans 1:21 where it's one thing or another.

Definition: ἤ, disjunctive and comparative particle (Bl., §36, 12; 77, 11); __1. disjunctive, or; __(a) between single words: Mat.5:17 Mrk.6:56, Luk.2:24, Jhn.6:19, Rom.1:21, al.; __(b) before a sentence expressing a variation, denial or refutation of a previous statement, frequently in interrog. form: Mat.7:4, 9 Mrk.12:14, Luk.13:4, Rom.3:29 6:3 9:21, 1Co.6:9, 16 9:6, 2Co.11:7; ἤ . . . ἤ, either . . . or, Mat.6:24, Luk.16:13, 1Co.14:6; __(with) in a disjunctive question (as Lat. an after utrum): Mat.9:5, Mrk.2:9, Luk.7:19, al.; after πότερον, Jhn.7:17; μή, 1Co.9:8; μήτι, 2Co.1:17; ἤ . . . ἤ . . . ἤ, Mrk.13:35. __2. Comparative, than: after comparatives, Mat.10:15, Luk.9:13, Jhn.3:19, Rom.13:11, al.; after ἕτερον, Act.17:21; θέλω (Khüner 3, iv, 303), 1Co.14:19; πρὶν ἤ, before, before accusative and inf., Mat.1:18 Mrk.14:30; after a positive adj. (Gen.49:12; cf. Robertson, Gr., 661), Mat.18:8, 9 Mrk.9:43, 45 47. __3. with other particles: ἀλλ᾽ ἤ, see: ἀλλά; ἤ γάρ, see: γάρ; ἢ καί, or even, or also, Mat.7:10, Luk.11:11, 12 Rom.2:15 4:9, al; ἤτοι . . . ἤ, Rom.6:16 (cf. Wis.11:19). (AS)

Usage: Occurs in 281 NT verses. KJV: and, but (either), (n-)either, except it be, (n-)or (else), rather, save, than, that, what, yea See also: 1 Corinthians 1:13; Colossians 3:17; 1 Peter 1:11.

τους ho G3588 "the/this/who" Art-APM

The Greek word for 'the' or 'this', used to point out a specific person or thing, like in Acts 17:28. It can also mean 'he', 'she', or 'it'.

Usage: Occurs in 7033 NT verses. KJV: the, this, that, one, he, she, it, etc See also: 1 Corinthians 1:1; 1 Corinthians 7:16; 1 Corinthians 11:24.

ποδας pous G4228 "foot" Noun-APM

The Greek word for 'foot' is used literally and figuratively in the Bible, as seen in Matthew 4:6 and Mark 9:45. It can refer to a person's foot or an animal's foot, and is also used symbolically in Romans 16:20 and 1 Corinthians 15:25.

Definition: πούς, ποδός, ὁ [in LXX chiefly for רֶגֶל ;] a foot, both of men and beasts: Mat.4:6 (LXX), Mrk.9:45, Luk.1:79, Jhn.11:44, Act.7:5, al.; ὑπο τοὺς π., Rom.16:20, 1Co.15:25 15:27 Eph.1:22, Heb.2:8; ὑποκάτω τῶν π., Mat.22:44 (LXX); πρὸς (παρὰ) τοὺς π., Mrk.5:22, Luk.8:41, al.; figuratively, Mat.15:30, Luk.10:39, Act.5:2, al.; ἔμπροσθεν τῶν π., Rev.3:9 19:10, al.; ἐπὶ τοὺς π., Act.10:25. By meton., of a person in motion (Psa.119:101): Luk.1:79, Act.5:9, Rom.3:15 10:15, Heb.12:13 (AS)

Usage: Occurs in 86 NT verses. KJV: foot(-stool) See also: 1 Corinthians 12:15; Luke 4:11; Hebrews 1:13.

νιψασθαι niptō G3538 "to wash" Verb-AMN

To wash, especially hands or feet, like Jesus washing his disciples' feet in John 13:5-6. It can also mean to cleanse oneself, as in Matthew 6:17. This word is used to describe ceremonial washing.

Definition: νίπτω late form of νίζω, [in LXX chiefly for רָחַץ ;] to wash, usually of a part of the body: with accusative of person(s), Jhn.13:8; τ. πόδας, Jhn.13:5-6, 8 13:12, 14, 1Ti.5:10; mid., reflexive, to wash oneself: Jhn.9:7, 11 9:15; τ. χεῖρας, Mat.15:2, Mrk.7:3; τ. πόδας, Jhn.13:10; τ. πρόσωπον, Mat.6:17 (in cl. Att.. prose, used only in compounds; cf. ἀπο-νίπτω).† νίζω, see: νίπτω SYN.: λούω (which see), πλύνω (AS)

Usage: Occurs in 13 NT verses. KJV: wash See also: 1 Timothy 5:10; John 13:8; Matthew 15:2.

αλλ alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

Definition: ἀλλά (ἀλλ᾽ usually bef. α and υ, often bef. ε and η, rarely bef. ο and ω, never bef. ι; Tdf., Pr., 93 f.; WH, App., 146), adversative particle, stronger than δέ; prop. neuter pl. of ἄλλος, used adverbially, with changed accent; hence prop. otherwise, on the other hand (cf. Rom.3:31); __1. opposing a previous negation, but: οὐ (μὴ) . . . ἀ., Mat.5:15, 17 Mrk.5:39, Jhn.7:16, al.; rhetorically subordinating but not entirely negativing what precedes, οὐ . . . ἀ., not so much . . . as, Mrk.9:37, Mat.10:20, Jhn.12:44, al.; with ellipse of the negation, Mat.11:7-9, Act.19:2, 1Co.3:6 6:11 7:7, 2Co.7:1, Gal.2:3, al.; in opposition to a foregoing pos. sentence, ἀ. οὐ, Mat.24:6, 1Co.10:23; οὐ μόνον . . . ἀ. καί, Jhn.5:18, Rom.1:32, al.; elliptically, after a negation, ἀ. ἵνα, Mrk.14:49, Jhn.1:8 9:3, al.; = εἰ μή (Bl., §77, 13; M, Pr., 241; but cf. WM, §iii, 10), Mat.20:23, Mrk.4:22. __2. Without previous negation, to express opposition, interruption, transition, etc., but: Jhn.16:20 12:27, Gal.2:14; before commands or requests, Act.10:20 26:16, Mat.9:18, Mrk.9:22, al.; to introduce an accessory idea, 2Co.7:11; in the apodosis after a condition or concession with εἰ, ἐάν, εἴπερ, yet, still, at least, Mrk.14:29, 1Co.9:2, 2Co.4:16, Col.2:5, al.; after μέν, Act.4:17, Rom.14:20, 1Co.14:17; giving emphasis to the following clause, ἀλλ᾽ ἔρχεται ὥρα, yea, etc., Jhn.16:2; so with neg., ἀλλ᾽ οὐδέ, nay, nor yet, Luk.23:15. __3. Joined with other particles (a practice which increases in late writers; Simcox, LNT, 166), ἀ. γε, yet at least, Luk.24:21, 1Co.9:2; ἄ ἤ., save only, except, Luk.12:51, 2Co.1:13; ἀ. μὲν οὖν, Php.3:8 (on this usage, see MM, VGT, see word). (AS)

Usage: Occurs in 603 NT verses. KJV: and, but (even), howbeit, indeed, nay, nevertheless, no, notwithstanding, save, therefore, yea, yet See also: 1 Corinthians 1:17; 1 Thessalonians 5:9; 1 Peter 1:15.

εστιν eimi G1510 "to be" Verb-PAI-3S

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Definition: εἰμί, with various uses and significations, like the English verb to be. __I. As substantive verb. __1. Of persons and things, to be, exist: Act.17:28, Jhn.1:1, 8:58, 17:5, al; ὁ ὢν καὶ ὁ ἦν (for past ptcp.), Rev.1:4, 8, 4:8, 11:17, 16:5 (see Swete, Ap., 5; M, Pr., 228); τὰ (μὴ) ὄντα, Rom.4:17, 1Co.1:28. __2. Of times, events, etc., to be, happen, take place: Mat.24:3, Mrk.14:2, 15:42, Luk.21:23, Jhn.4:6, 23, 5:10, al. __3. to be present, be in a place, have come: Mat.2:13, 15, Mrk.1:45, 5:21, 15:40, Luk.1:80, 5:29, Jhn.7:30, al.; before εἰς, Mrk.2:1; before ἐκ, (ἐξ), Mat.1:20, 21:25, Mrk.11:30, Jhn.3:31, al. __4. Impers., ἔστι, ἦν, etc.; __(a) there is (Fr. il y a), was, etc.: Mat.16:28, Luk.16:19, Jhn.3:1, 5:2, Rom.3:10, al.; with dative (of the possessor; Bl., §37, 3), Mat.16:22, Luk.1:7, Jhn.18.10, Rom.9:2, al.; ἔστιν ὅς, ὅστις (chiefly in pl), Mat.16:28, 19:2, Mrk.9:1, al.; __(b) with inf., = ἔξεστιν (which see), it is possible: Heb.9:5, 1Co.11:20, RV (but see ICC, in l.). __II. As copula uniting subject and predicate. __1. Expressing simply identity or equivalence: Mat.5:13, 14:15, Luk.1:18, 19, Jhn.1:1, 4:19, Rev.3:9, al. mult. __2. Explicative, as in parable, figure, type, etc.: Mat.13:19, 1Co.9:2, 10:4, 11:25, Gal.4:24, Rev.17:15, al.; ταῦτ᾽ ἔστιν, Mat.27:46, Mrk.7:2, Rom.7:18 al.; ὅ ἐστιν, Mrk.3:17, Col.1:24, Heb.7:2, al.; akin to this is the sacramental usage: Mat.26:26-28, Mrk.14:22, 24, Luk.22:19, 1Co.11:24 (see ICC on Mk, I Co, ll. with; DB, iii, 148 f.). __3. C. genitive: qual., etc., Mrk.5:42, Luk.3:23, 1Co.14:33, Heb.12:11, al.; part., 1Ti.1:20, 2Ti.1:15; poss., Mat.5:3, 10, Mrk.12:7, Luk.4:7; of service or partisanship, Rom.8:9, 1Co.1:12, 2Co.10:7, 2Ti.2:19. __4. C. dative (BL, §37, 3): Act.1:8, 9:15, Rom.4:12, 1Co.1:18, 2:14, Rev.21:7, al. __5. C. ptcp., as a periphrasis for the simple verb (Bl., §62, 1, 2; M, Pr., 225 ff.); __(a) with ptcp. pf. (cl.): Mat.10:30, Luk.9:32, Jhn.3:24, Act.21:35, 1Co.15:19, al; __(b) with ptcp. pr. (esp. in impf., as in Heb. and Aram.; Dalman, Words, 35 f.), Mat.7:29, Mrk.1:22, Luk.4:31, 14:1, Act.1:10, al. mult., id. for imper. (M, Pr., 180f., 182f.), with ellipsis of εἰμί, Rom.12:9, 10, Heb.13:5, al.; __(with) with ptcp. aor. (cl), Luk.23:9. __6. Seq. εἰς (cf. Heb. הָיָה לְ), a vernac. usage (M, Pr., 71): Mat.19:5, Mrk.10:8, Heb.8:10, al. __7. C. adv.: Mat.19:20, Mrk.4:26, Luk.18:11, al. __8. Ellipses; __(a) of the copula (Bl., §30, 3): Mat.8:29, 24:32, Jhn.21:22, 23, Heb.6:4, al.; __(b) of the predicate: ἐγώ εἰμί, Mat.14:27, Mrk.6:50, al.; absol. (cf. Deu.32:39; אֲנִי הוּא), Mrk.13:6, Jhn.4:26, al. (cf. ἄπ-, ἔν-, πάρ-, συμ-πάρ-, σύν-ειμι). (AS)

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

καθαρος katharos G2513 "clean" Adj-NSM

Something that is clean or pure, like a clean heart in Matthew 5:8. It can describe physical, ceremonial, or moral purity.

Definition: καθαρός, -ά, -όν [in LXX chiefly for טָהוֹר ;] pure, clean. __1. Physically: Mat.23:26 27:59, Jhn.13:10-11 (fig.), Jhn.15:3 (figuratively, as of a vine cleansed by pruning), Heb.10:22, Rev.15:6 19:8, 14 21:18, 21. __2. Ceremonially: Luk.11:41, Rom.14:20, Tit.1:15. __3. Ethically; __(a) of persons: Jhn.13:16, Act.18:6, Tit.1:15; ό κ. τῇ καρδίᾳ (καθαρὸς χεῖρας, Hdt., i, 35), Mat.5:8; before ἀπό (cl. with genitive simp.; ΒΙ., § 36, 11; Deiss., BS, 196; MM, Exp., xv), Act.20:26; __(b) of things: καρδία, 1Ti.1:6, 2Ti.2:22; συνείδησις, 1Ti.3:9, 2Ti.1:3; θρησκεία, Jas.1:27.† SYN.: see: ἁγνός. (AS)

Usage: Occurs in 24 NT verses. KJV: clean, clear, pure See also: 1 Peter 1:22; Luke 11:41; Hebrews 10:22.

ολος holos G3650 "all" Adj-NSM

The Greek word for 'all' or 'whole', meaning complete in every way, is used in the Bible to describe things that are entire or total, like in Luke 5:5 and Acts 11:26.

Definition: ὅλος, -η, -ον, [in LXX chiefly for כֹּל ;] of persons and things, whole, entire, complete; __1. of indefinite ideas, with subst. anarth.: Luk.5:5, Act.11:26 28:30, Tit.1:11; ὅλον ἄνθρωπον (an entire man; see Field, Notes, 93), Jhn.7:23; ὅλη Ἰερουσαλήμ (= πᾶσα Ἰ, Mat.2:3; see Bl., §47, 9), Act.21:31. __2. Definite, with art.; __(a) preceding subst.: Mat.4:23, 24 Luk.8:39, 1Co.12:17, al.; __(b) following subst.: Mrk.1:33, Luk.9:25, Jhn.4:53, Act.21:30, al.; __(with) between art. and subst., where subst. is an abstract noun (Plat., al.). __3. Attached to adj. or verb: Mat.13:33, Luk.13:21, Jhn.9:34, al.; adverbially, δι ̓ ὅλου (MM, xviii), Jhn.19:23. (AS)

Usage: Occurs in 100 NT verses. KJV: all, altogether, every whit, + throughout, whole See also: 1 Corinthians 5:6; Luke 11:36; Hebrews 3:2.

και kai G2532 "and" Conj

And or also, a connecting word used to join ideas or words, like in Matthew 2:18 and Hebrews 1:1.

Definition: καί, conj., and __I. Copulative. __1. Connecting single words; __(a) in general: Mat.2:18, 16:1, Mrk.2:15, Luk.8:15, Heb.1:1, al. mult.; repeated before each of the terms in a series, Mat.23:23, Luk.14:21, Rom.7:12, 9:4, al. __(b) connecting numerals (WM, §37, 4): Jhn.2:20, Act.13:20; __(with) joining terms which are not mutually exclusive, as the part with the whole: Mat.8:33, 26:59, Mrk.16:17, Act.5:29, al. __2. Connecting clauses and sentences: Mat.3:12, Act.5:21, al. mult.; esp. __(a) where, after the simplicity of the popular language, sentences are paratactically joined (WM, §60, 3; M, Pr., 12; Deiss., LAE, 128ff.): Mat.1:21, 7:25, Mrk.9:5, Jhn.10:3, al.; __(b) joining affirmative to negative sentences: Luk.3:14, Jhn.4:11, IIIJhn.10; __(with) consecutive, and so: Mat.5:1, 23:32, Heb.3:19, al.; after imperatives, Mat.4:19, Luk.7:7, al.; __(d) = καίτοι, and yet: Mat.3:14, 6:26, Mrk.12:12, Luk.18:7 (Field, Notes, 72), 1Co.5:2, al.; __(e) beginning an apodosis (= Heb. וְ; so sometimes δέ in cl.), then: Luk.2:21, 7:12, Act.1:10; beginning a question (WM, §53, 3a): Mrk.10:26, Luk.10:29, Jhn.9:36. __3. Epexegetic, and, and indeed, namely (WM, §53, 3c): Luk.3:18, Jhn.1:16, Act.23:6, Rom.1:5, 1Co.3:5, al. __4. In transition: Mat.4:23, Mrk.5:1, 21, Jhn.1:19, al.; so, Hebraistically, καὶ ἐγένετο (וַי:הִי; also ἐγένετο δέ), Mrk.1:9 (cf. Luk.5:1; V. Burton, §§357-60; M, Pr., 14, 16). __5. καὶ . . . καί, both . . . and (for τε . . . καί, see: τε); __(a) connecting single words: Mat.10:28, Mrk.4:41, Rom.11:33, al.; __(b) clauses and sentences: Mrk.9:13, Jhn.7:28, 1Co.1:22, al. __II. Adjunctive, also, even, still: Mat.5:39, 40; Mrk.2:28, al. mult.; esp. with pron., adv., etc., Mat.20:4, Jhn.7:47, al; ὡς κ., Act.11:17; καθὼς κ., Rom.15:7; οὑτω κ., Rom.6:11; διὸ κ., Luk.1:35; ὁ κ. (Deiss., BS, 313ff.), Act.13:9; pleonastically, μετὰ κ.. (Bl., §77, 7; Deiss., BS, 265f,), Php.4:3; τί κ., 1 Co 15:29; ἀλλὰ κ., Luk.14:22, Jhn.5:18, al.; καίγε (M, Pr., 230; Burton, §437), Act.17:27; καίπερ, Heb.5:8; κ. ἐάν, see: ἐάν. ἐάν, contr. fr. εἰ ἄν, conditional particle, representing something as "under certain circumstances actual or liable to happen," but not so definitely expected as in the case of εἰ with ind. (Bl., §65, 4; cf. Jhn.13:17, 1Co.7:36), if haply, if; __1. with subjc. (cl.); __(a) pres.: Mat.6:22, Luk.10:6, Jhn.7:17, Rom.2:25, 26 al.; { __(b) aor. (= Lat. fut. pf.): Mat.4:9 16:26 (cf. ptcp. in Luk.9:25; M, Pr., 230), Mrk.3:24, Luk.14:34, Jhn.5:43, Rom.7:2, al.; = cl. εἰ, with opt., Jhn.9:22 11:57, Act.9:2; as Heb. אִם = ὅταν, Jhn.12:32 14:3, I Jhn.2:28 3:2, Heb.3:7" (LXX) . __2. C. indic, (as in late writers, fr. Arist. on; see WH, App., 171; VD, MGr. 2, App., §77; Deiss., BS, 201f., LAE, 155, 254; M, Pr., 168, 187; Bl., §65, 4); __(a) fut.: Mat.18:19 T, Luk.19:40, Act.7:7; __(b) pres.: 1Th.3:8 (see Milligan, in l.). __3. With other particles: ἐ. καί (Bl., §65, 6), Gal.6:1; ἐ. μή (M, Pr., 185, 187; Bl., l.with), with subjc. pres., Mat.10:13, 1Co.8:8, Jas.2:17, 1Jn.3:21; aor., Mat.6:15, Mrk.3:27, Jhn.3:3, Rom.10:15, Gal.1:8 2:16 (see Lft., Ellic., in ll.); ἐ. τε . . . ἐ. τε, [in LXX for אִם . . . אִם, Est.19:13, al.,] Rom.14:8. __4. = cl. ἄν (which see) after relat. pronouns and adverbs (Tdf., Pr., 96; WH, App., 173; M, Pr., 42f.; Bl., §26, 4; Mayser, 152f.; Deiss., BS, 202ff.): ὃς ἐ., Mat.5:19, Mrk.6:22, 23 Luk.17:32, 1Co.6:18, al.; ὅπου ἐ., Mat.8:19; ὁσάκις ἐ., Rev.11:6; οὗ ἐ., 1Co.16:6; καθὸ ἐ., 2Co.8:12; ὅστις ἐ., Gal.5:10. (AS)

Usage: Occurs in 5212 NT verses. KJV: and, also, both, but, even, for, if, or, so, that, then, therefore, when, yet See also: 1 Corinthians 1:1; 1 Corinthians 10:4; 1 Corinthians 16:1.

υμεις su G4771 "you" Pron-2NP

This Greek word means 'you' and is used to address someone directly, like in John 1:30 and Matthew 26:64. It's a way to emphasize or contrast the person being spoken to. The KJV Bible translates it as 'thou'.

Definition: σύ, pron. of 2nd of person(s), thou, you, genitive, σοῦ, dative, σοί, accusative, σέ, pl., ὑμεῖς, -ῶν, -ῖν, -ᾶς (enclitic in oblique cases sing., except after prep. (BL, §48, 3), though πρὸς σέ occurs in Mat.25:39). Nom. for emphasis or contrast: Jhn.1:30, 4:10, 5:33, 39, 44, Act.4:7, Eph.5:32; so also perhaps σὺ εἶπας, Mat.26:64, al. (M, Pr., 86); before voc., Mat.2:6, Luk.1:76, Jhn.17:5, al.; sometimes without emphasis (M, Pr., 85f.), as also in cl., but esp. as rendering of Heb. phrase, e.g. υἱός μου εἶ σύ (בְּנִי־אַתָּה, Psa.2:7), Act.13:33. The genitive (σοῦ, ὑμῶν) is sometimes placed bef. the noun: Luk.7:48, 12:30, al.; so also the enclitic σοῦ, Mat.9:6; on τί ἐμοὶ κ. σοί, see: ἐγώ. (AS)

Usage: Occurs in 2041 NT verses. KJV: thou See also: 1 Corinthians 1:3; 1 Corinthians 15:3; 1 Peter 1:2.

καθαροι katharos G2513 "clean" Adj-NPM

Something that is clean or pure, like a clean heart in Matthew 5:8. It can describe physical, ceremonial, or moral purity.

Usage: Occurs in 24 NT verses. KJV: clean, clear, pure See also: 1 Peter 1:22; Luke 11:41; Hebrews 10:22.

εστε eimi G1510 "to be" Verb-PAI-2P

To be or exist, a basic verb used to describe something or someone, like God saying 'I am' in John 8:58.

Usage: Occurs in 2123 NT verses. KJV: am, have been, X it is I, was See also: 1 Corinthians 1:2; 1 Corinthians 13:2; 1 Peter 1:6.

αλλ alla G235 "but" Conj

But is a strong opposing word, used in Matthew 5:15 and John 7:16. It shows contrast or surprise, like in the phrase 'but God' in Romans 3:31.

ουχι ouchi G3780 "not!" Particle-N

Ouchi is a strong way of saying no in Greek, like saying not at all. It's used in Luke 1:60 and John 13:10 to show a strong negative response.

Definition: οὐχί strengthened form of οὐ, not; __(a) in neg. sentences, not, not at all: Luk.1:60 12:51, Jhn.13:10, al.; __(b) more frequently in questions where an affirm. ans. is expected (Lat. nonne) : Mat.5:46-47, Luk.6:39, Jhn.11:9, al. (AS)

Usage: Occurs in 54 NT verses. KJV: nay, not See also: 1 Corinthians 1:20; Luke 12:6; Hebrews 1:14.

παντες pas G3956 "all" Adj-NPM

This word means all or every, as in Matthew 3:10 and Romans 7:8, where it refers to everything or all people, emphasizing the universal nature of God's message.

Definition: πᾶς, πᾶσα, πᾶν, genitive, παντός, πάσης, παντός, [in LXX chiefly for כֹּל ;] all, every. __I. As adj., __1. with subst. anarth., all, every, of every kind: Mat.3:10 4:23, Mrk.9:49, Luk.4:37, Jhn.2:1o, Act.27:20, Rom.7:8, Rev.18:17, al. mult.; pl., all, Act.22:15, Rom.5:12, Heb.1:6, al.; of the highest degree, π. ἐξουσία (προθυμία, χαρά), Mat.28:18, Act.17:11, Phi 2:29, al.; also the whole (though in this sense more frequently with art.), Mat.2:3, Act.2:36, Rom.11:26. __2. C. art. (before the art., after the noun, or, denoting totality, between the art. and noun), all, whole: Mat.8:32 13:2, Mrk.5:33, Luk.1:10, Act.7:14, Rom.3:19, Gal.5:14, Eph.4:16, al.; pl., Mat.2:4, Mrk.4:13, Rom.1:5, al. __II. As pron., __1. masc. and fem., every one: Mrk.9:49, Luk.16:16, Heb.2:9; before rel. pron., Mat.7:24, Act.2:21, Gal.3:10, al.; with ptcp. (anarth.), Mat.13:19, Luk.11:4; with ptcp. (with art.), Mat.5:22, Mrk.7:8, Luk.6:47, Jhn.3:8, Rom.1:16, al.; pl., πάντες, absol., all, all men, Mat.10:22, Mrk.13:13, Luk.20:38, Jhn.1:7 3:26, 1Co.8:1, al.; οἱ π. (collectively, as a definite whole), Rom.11:32, 1Co.1:17, Eph.4:13, al.; π. οἱ (ὅσοι), Mat.4:24, Mrk.1:32, Luk.4:40, al. __2. Neut., __(a) sing., πᾶν, everything, all: πᾶν τό, with ptcp., 1Co.10:25, 27, Eph.5:13, 1Jn.2:16 5:4 (sc. ὄν); πᾶν ὅ, Jhn.17:2, Rom.14:23; collectively, of persons (Westc., in l.), Jhn.6:37, 39; with prep., in adverbial phrases, διὰ παντός, always, Mat.18:10, al.; ἐν παντί, in everything, in every way, 2Co.4:8, Phi 4:6, al.; __(b) pl., πάτνα, all things: absol., Jhn.1:3, 1Co.2:10, Heb.2:8, al.; of certain specified things, Mrk.4:34, Luk.1:3, Rom.8:28, 1Th.5:21, al.; accusative, πάντα, adverbially, wholly, in all things, in all respects, Act.20:35, 1Co.9:25, al.; with art., τὰ π., all things (a totality, as distinct from anarth. πάντα, all things severally; cf. Westc, Eph., 186f.), absol.: Rom.11:36, 1Co.8:6, Eph.3:9, Heb.1:3, al.; relatively, Mrk.4:11, Act.17:25, Rom.8:32, al.; πάντα, with ptcp., Mat.18:31, al.; πάντα ταῦτα (ταῦτα π.), Mat.6:32, 33, al.; πάντα, with prep, in adverbial phrases, πρὸ πάντων, above all things, Jas.5:12, 1Pe.4:8; ἐν π́, in all things, in all ways, 1Ti.3:11, 1Pe.4:11, al.; κατὰ πάντα, in all respects, Act.17:22, al. __3. C. neg., πᾶς οὐ (μή) = οὐδείς, see: οὐ and μή, and cf. M, Pr., 245f. (AS)

Usage: Occurs in 1080 NT verses. KJV: all (manner of, means), alway(-s), any (one), X daily, + ever, every (one, way), as many as, + no(-thing), X thoroughly, whatsoever, whole, whosoever See also: 1 Corinthians 1:2; 1 Peter 2:13; 1 Peter 1:15.

Study Notes — John 13:10

Show Verse Quote Highlights

Context
Cross References
John 13:10 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on John 13:10
Jamieson-Fausset-Brown on John 13:10
Matthew Poole's Commentary on John 13:10
Trapp's Commentary on John 13:10
Ellicott's Commentary on John 13:10
Adam Clarke's Commentary on John 13:10
Cambridge Bible on John 13:10
Barnes' Notes on John 13:10
Whedon's Commentary on John 13:10
Sermons on John 13:10

Context — Jesus Washes His Disciples’ Feet

8“Never shall You wash my feet!” Peter told Him. Jesus answered, “Unless I wash you, you have no part with Me.” 9“Then, Lord,” Simon Peter replied, “not only my feet, but my hands and my head as well!”

10Jesus told him, “Whoever has already bathed needs only to wash his feet, and he will be completely clean. And you are clean, though not all of you.”

11For He knew who would betray Him. That is why He said, “Not all of you are clean.” 12When Jesus had washed their feet and put on His outer garments, He reclined with them again and asked, “Do you know what I have done for you?

Cross References

	Reference	Text (BSB)
1	John 15:3	You are already clean because of the word I have spoken to you.
2	2 Corinthians 7:1	Therefore, beloved, since we have these promises, let us cleanse ourselves from everything that defiles body and spirit, perfecting holiness in the fear of God.
3	2 Corinthians 5:17	Therefore if anyone is in Christ, he is a new creation. The old has passed away. Behold, the new has come!
4	Numbers 19:19–21	The man who is ceremonially clean is to sprinkle the unclean person on the third day and on the seventh day. After he purifies the unclean person on the seventh day, the one being cleansed must wash his clothes and bathe in water, and that evening he will be clean. But if a person who is unclean does not purify himself, he will be cut off from the assembly, because he has defiled the sanctuary of the LORD. The water of purification has not been sprinkled on him; he is unclean. This is a permanent statute for the people: The one who sprinkles the water of purification must wash his clothes, and whoever touches the water of purification will be unclean until evening.
5	Ephesians 5:26–27	to sanctify her, cleansing her by the washing with water through the word, and to present her to Himself as a glorious church, without stain or wrinkle or any such blemish, but holy and blameless.
6	Numbers 19:12–13	He must purify himself with the water on the third day and on the seventh day; then he will be clean. But if he does not purify himself on the third and seventh days, he will not be clean. Anyone who touches a human corpse and fails to purify himself defiles the tabernacle of the LORD. That person must be cut off from Israel. He remains unclean, because the water of purification has not been sprinkled on him, and his uncleanness is still on him.
7	Leviticus 17:15–16	And any person, whether native or foreigner, who eats anything found dead or mauled by wild beasts must wash his clothes and bathe with water, and he will be unclean until evening; then he will be clean. But if he does not wash his clothes and bathe himself, then he shall bear his iniquity.”
8	Leviticus 16:26	The man who released the goat as the scapegoat must wash his clothes and bathe himself with water; afterward he may reenter the camp.
9	Romans 7:20–23	And if I do what I do not want, it is no longer I who do it, but it is sin living in me that does it. So this is the principle I have discovered: When I want to do good, evil is right there with me. For in my inner being I delight in God’s law. But I see another law at work in my body, warring against the law of my mind and holding me captive to the law of sin that dwells within me.
10	Numbers 19:7–8	Then the priest must wash his clothes and bathe his body in water; after that he may enter the camp, but he will be ceremonially unclean until evening. The one who burned the heifer must also wash his clothes and bathe his body in water, and he too will be ceremonially unclean until evening.

John 13:10 Summary

In John 13:10, Jesus teaches that when we become believers, we are completely forgiven and clean through our faith in Him (as seen in Acts 2:21 and Romans 10:9-10). However, as we walk with God, we still need to regularly confess and repent of our sins to stay clean, just like washing our feet after a long day. This verse reminds us that our spiritual cleanliness is not based on our own efforts, but on our relationship with Jesus (as seen in John 15:1-17 and 1 Corinthians 1:30), and that we can trust in His power to help us live a clean and holy life (as promised in 2 Corinthians 5:21 and 1 Thessalonians 4:7).

Frequently Asked Questions

What does Jesus mean by 'bathed' in John 13:10?

Jesus is referring to spiritual cleansing, where a person has already been forgiven of their sins through faith in Him, as seen in John 15:3 and Ephesians 5:26, and now only needs to confess and repent of daily sins to remain clean.

Why does Jesus say 'not all of you' are clean in John 13:10?

Jesus is indicating that one of His disciples, Judas, is not spiritually clean because he has not truly believed in Jesus, as mentioned in John 6:64 and John 17:12, and will soon betray Him.

How does this verse relate to our daily walk with God?

This verse reminds us that, as believers, we need to regularly confess and repent of our sins to maintain our spiritual cleanliness, as encouraged in 1 John 1:9 and Proverbs 28:13, and to trust in Jesus' ongoing work in our lives, as seen in Hebrews 4:14-16 and Matthew 3:13-17.

Is Jesus teaching a works-based salvation in John 13:10?

No, Jesus is not teaching that we must work to earn our salvation, but rather that our spiritual cleansing comes through faith in Him, as stated in Ephesians 2:8-9 and Romans 3:24-25, and that our daily cleansing is a result of our ongoing relationship with Him, as seen in John 15:1-17 and Romans 8:1-17.

Reflection Questions

What areas of my life need spiritual cleansing today, and how can I apply Jesus' teaching to those areas?
How can I balance the truth that I am already forgiven and clean in Christ with the need to daily confess and repent of my sins?
What does it mean for me to 'wash my feet' spiritually, and how can I make this a regular practice in my life?
How does Jesus' statement that 'not all of you' are clean challenge me to examine my own heart and faith, and what steps can I take to deepen my relationship with Him?

Gill's Exposition on John 13:10

Jesus saith to him, he that is washed,.... Not he that is baptized; for every such person is not wholly clean, but he who is regenerated by the Spirit of God, or rather, who is washed in the blood of

Jamieson-Fausset-Brown on John 13:10

Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all.

Matthew Poole's Commentary on John 13:10

Look as it is with persons that have been washing themselves in a bath, when they are washed, yet walking abroad barefoot, or with thin sandals or coverings for their feet, will be again subject to pollute and dirty their feet, so as they will have frequent need to wash them again; but they need not soon again wash their whole bodies: so it is as to souls that are washed with my blood; washed, and sanctified, justified in the name of the Lord Jesus, and by the Spirit of God, , their state is not to be renewed; they need not be justified a second time; but they will have need to have their feet washed, in regard of their remainder of sin and lust that is in them, and will be so while they are in the world, and the temptations which every where he in the world, as snares for their feet; they will have need of a daily washing by repentance, and fresh applications of their souls to my blood, by the repeated exercises of faith, according to their renewed and repeated acts of sin. Ye are clean; you, who are my apostles, are clean; you are washed, you are justified, I have forgiven your sins, accepted your persons. But not all; the most of you are so, but not all.

Trapp's Commentary on John 13:10

10 Jesus saith to him, He that is washed needeth not save to wash his feet, but is clean every whit: and ye are clean, but not all. Ver. 10. Needeth not, save to wash his feet] For though bathed in that blessed fountain, Zechariah 13:1, and fully justified, yea, and freed from the stain and reign of sin, yet not from the relics, to keep us humble; that when we look upon our feathers, we may withal look upon the feet still defiled, and so be still cleansing ourselves "from all filthiness of flesh and spirit," 2 Corinthians 7:1. The inwards and the feet in a sacrifice were to be washed above the rest; because the entrails contain the excrements; and the legs, because they tread in the dirt. Answerable whereunto, we are called upon to wash our hearts, Jeremiah 4:14, and our feet, here. The comparison seems to be taken from those that are washed in baths; for though their whole bodies besides are washed; yet going forth, they touch the earth with their feet, and so are fain to wash again.

Ellicott's Commentary on John 13:10

(10) He that is washed needeth not save to wash his feet.—Better, He who has bathed . . . St. Peter’s words have implied that he was wholly unclean, and needed for feet, and head, and hands, for the whole man, a moral cleansing. Christ answers that this was not so. The man who has been bathed is clean, but his feet coming in contact with the dust of the road need to be washed. It was so morally. They had been cleansed; their whole moral life had been changed, but they were liable to the corruption of every-day life through which they walked, and needed to be cleansed from the pollution of it. That day had furnished an example; their pride and self-seeking was of the spirit of the world, and not of the spirit of Christ; His act was a cleansing from that, but it did not imply that they were not clean. The lesson is that all, from Apostles downwards, need the daily renewing of the grace of God; and that none should find in failure, or even in the evil which clings to his daily path, reason for questioning the reality of the moral change which has made him the child of God. And ye are clean, but not all.—This is the moral application, accompanied by the mournful thought that it was not true of all. One there was among those who had been bathed who had allowed evil to enter into his heart and pollute it. For him cleansing had been neglected, and the daily corruption of the world had remained; evil thoughts had been harboured, until at length they had made corrupt the whole man. (Comp. Note on John 15:4.)

Adam Clarke's Commentary on John 13:10

Verse 10. He that is washed] That is, he who has been in the bath, as probably all the apostles had lately been, in order to prepare themselves the better for the paschal solemnity; for on that occasion, it was the custom of the Jews to bathe twice. Needeth not save to wash his feet] To cleanse them from any dirt or dust that might have adhered to them, in consequence of walking from the bath to the place of supper. The washing, therefore, of the feet of such persons was all that was necessary, previously to their sitting down to table; The Hindoos walk home from bathing barefoot, and, on entering the house wash their feet again. To this custom our Lord evidently alludes. If these last words of our Lord had any spiritual reference, it is not easy to say what it was. A common opinion is the following: He who is washed-who is justified through the blood of the Lamb, needeth only to wash his feet-to regulate all his affections and desires; and to get, by faith, his conscience cleansed from any fresh guilt, which he may have contracted since his justification. Ye are clean, but not all] Eleven of you are upright and sincere; the twelfth is a traitor. So it appears he had washed the feet of all the twelve; but as no external ablutions can purify a hypocrite or a traitor, therefore Judas still remained unclean.

Cambridge Bible on John 13:10

10. He that is washed] Rather, He that is bathed (comp. Hebrews 10:22 and 2 Peter 2:22). In the Greek we have quite a different word from the one rendered ‘wash’ elsewhere in these verses: the latter means to wash part of the body, this to bathe the whole person. A man who has bathed does not need to bathe again when he reaches home, but only to wash the dust off his feet: then he is wholly clean. So also in the spiritual life, a man whose moral nature has once been thoroughly purified need not think that this has been all undone if in the walk through life he contracts some stains: these must be washed away, and then he is once more wholly clean. Peter, conscious of his own imperfections, in Luke 5:8, and possibly here, rushes to the conclusion that he is utterly unclean. But his meaning here perhaps rather is; ‘If having part in Thee depends on being washed by Thee, wash all Thou canst.’ S. Peter excellently illustrates Christ’s saying. His love for his Master proves that he had bathed; his boastfulness (John 13:37), his attack on Malchus (John 18:10), his denials (25, 27) his dissimulation at Antioch (Galatians 2), all shew how often he had need to wash his feet.but not all] This is the second indication of the presence of a traitor among them (comp. John 6:70). Apparently it did not attract much attention: each, conscious of his own faults, thought the remark only too true. The disclosure is made gradually but rapidly now (John 13:18; John 13:21; John 13:26).

Barnes' Notes on John 13:10

He that is washed - This is a difficult passage, and interpreters have been divided about its meaning.

Whedon's Commentary on John 13:10

10. Needeth not save… his feet—For in this act of washing the feet, which, being the lowest part of the body, are the emblem of our entire impure nature, the cleansing away of our entire impurity is symbolized.

Sermons on John 13:10

	Sermon	Description
	Gospel of John (2nd Yr Study 10 of 19, Chap 13 Start) by G.W. North	In this sermon, the speaker reflects on his experience of preaching in prison and emphasizes the importance of living according to one's gifts. He shares how he had a wonderful con
	Heart Purity by Duncan Campbell	Duncan Campbell emphasizes the significance of heart purity in the Christian life, drawing from Revelation 4:1-5 to illustrate the importance of being 'clothed in white raiment' an
	Where Are Your Sins? by J.C. Ryle	J.C. Ryle emphasizes the critical question of 'Where are your sins?' urging listeners to confront their sinfulness and the necessity of cleansing through Christ's blood. He asserts
	John 13:1-2 by St. John Chrysostom	John Chrysostom preaches on Jesus' act of washing His disciples' feet, emphasizing the humility and love displayed by Jesus towards His disciples, even towards the traitor Judas. C
	Is There a Re-Application of the Blood? by John Nelson Darby	John Nelson Darby emphasizes the significance of understanding the application of Christ's blood in the context of salvation, arguing against the notion that the blood must be re-a
	Righteousness Without Grace. by John Nelson Darby	John Nelson Darby emphasizes that righteousness alone, without grace, fails to win the hearts of individuals. He argues that while righteous actions may seem just, they do not rest
	A Continuous Revival by Norman Grubb	Norman P. Grubb emphasizes the importance of personal and communal revival, highlighting the need for constant confession of sins and openness about struggles in order to experienc