John 13:28

13:28-29 None of the others suspected that something odd was happening. Passover evening was one of the only nights when the city gates were left open. The night was spent in prayer and meditation, money was given to the poor, and provisions were always needed for this complex meal.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Joh 13:28. Οὐδείς, no man) except Jesus and John, and also Judas himself.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Joh_13:28-29. Οὐδείς] Even John not excepted (against Bengel, Kuinoel, Lange, Hengstenberg, Godet), from whom the thought was remote, that now already was the treason to be accomplished.

πρὸς τί] for behoof of what.

Joh_13:29. γάρ] Proof, by way of example, of this non-comprehension. Some of the disciples had taken those words as an order, to hasten a matter of business known to Judas, the bearer of the chest. They had therefore two more definite suppositions between which they wavered, both produced by a helpless state of mind, but not irrational, since it is not said that they meant instantaneous attention to the command, even in the course of the night.

εἰς τ. ἑορτ.] belongs to ὧν χρ. ἔχ. There was therefore as yet no matter needful for the feast purchased. This, following as it does the statement of time already adduced in Joh_13:1, presupposes that the present meal was not the festal meal, for the latter belonged to the feast itself, which, according to Joh_13:1, was still impending (against Wieseler, pp. 366, 381, Tholuck, Lange, Luthardt, Baeumlein, Hengstenberg, Paul in the Stud. u. Krit. 1866, p. 366 f., and several others). See also Bleek, p. 129 f.; Rückert, Abendm. p. 27 f.; Hilgenfeld, Paschastr. p. 147; Isenberg, p. 10 f.

τοῖς πτωχοῖς] placed first as the other subject referred to in this second supposition. Comp. Gal_2:10. This giving to the poor is likewise thought of as designed for the approaching celebration, because they attempted thereby to explain the present order to the purveyor.

In the transition into the indirect form of speech, ἢ, κ.τ.λ. must be supplied; or that He said that to him, in order that he, etc.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Joh 13:28 . Τοῦτο … αὐτῷ . All heard the command given to Judas, but none of them knew its object, not even John; for although he was now aware that Judas was the traitor he did not connect the command “Do it quickly” with the actual work of betrayal.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

no man . . . knew for what intent he spake this unto him . . . some thought . . . Jesus . . . said . . . But what we need . . . or, . . . give . . . to the poor--a very important statement, as showing how carefully. Jesus had kept the secret, and Judas his hypocrisy, to the last.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

28. Not one of those who were at table. Either John had not yet related to others what Christ had told him, or they were so much struck by it, that they lost their presence of mind; and, indeed, it is probable, that John himself was almost out of his senses. But what then happened to the disciples, we frequently see: taking place in the Church, that few of the believers discern the hypocrites whom the Lord loudly condemns.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(28) Now no man at the table knew.—This is a comment of the Apostle’s, as he writes in remembrance of the impression made at the time upon all who were present. They heard our Lord say to Judas, “What thou doest, do quickly; “but none of them knew until afterwards that these words referred to the betrayal.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

28. no man … knew] Even S. John, who now knew that Judas was the traitor, did not know that he would act at once, and that it was to this Jesus alluded.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Now no man at the table,.... Not one of those who lay upon the couches at the table, excepting John, to whom the signal was given:

knew for what intent he spake this unto him; and perhaps he might not know the meaning of his last words, that he spoke concerning the act of betraying him; nor did not imagine that the thing was so near and so speedily to be done, as it was.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

28 Now no man at the table knew for what intent he spake this unto him.

Ver. 28. Now no man at the table knew, &c.] For John had not told Peter the secret committed to him by Christ, though he were very desirous to have known it;

" Si sapis, arcano vina reconde cado."

A friend that can both keep counsel and give counsel, is worth his weight in gold. When one desired to see Alexander’s treasure, he bade one of his servants show him, not his talents of silver, but his trusty friends, ουκ αργυριου ταλαντα, αλλα τους φιλους.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

No man at the table knew - This shows that Jesus had signified to John only who it was that should betray him.

The bag - The traveling-bag in which they put their common property. See the notes at Joh 12:6.

Have need of against the feast - The feast of the Passover. This feast continued seven days, and they supposed that Jesus had directed him to make preparation for their needs on those days.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

How innocent are honest hearts! Charity thinketh no evil, saith the apostle. Although our Saviour had plainly enough deciphered him as the traitor, by telling John that he to whom he should give the sop was he, and then by giving it to Judas; yet whether they all did not hear what our Saviour said to John, or did not think of so sudden a tragedy, they do not suspect that the hour was at hand when Judas should perfect his intended villany: though they heard our Saviour bid him get him out, and do quickly what he had to do; yet Judas being he who carried that little stock of money which Christ had, Joh 12:6, they thought that that which our Saviour bid him do, as a work he had undertaken to do, was laying out some money, either to buy some things which were necessary for them, for the seven days of the feast of unleavened bread; either for food for them to eat, or for sacrifices for them to offer; or that it was our Saviour’s mind, that he should out of this little stock distribute something to the poor: they little thought that our Saviour’s words argued a giving him over to perfect the treacherous designs which he had conceived in his heart.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

28. No man at the table knew—Not even John knew until the traitor, as mentioned in the following verse, and as is mentioned by anticipation in Joh_13:27, received the sop.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Vers. 28, 29. Now not one (oudeiv , not even John) of those reclining at table knew with reference to what matter or behoof he said this to him. The touto is very emphatic, and, on the supposition of the authenticity of the narrative, John expressly disclaims the knowledge. It is arbitrary for Keim to say that John must have known. The whole of this "aside" was the work of a moment. For certain of them were supposing, because Judas held the purse or, box (see note, Joh_12:6) Jesus said to him; Buy the things we have need of for the feast; or, (he spake) in order that he should give something to the poor. (See Introduction, p. 92, for an explanation of this passage, and the use that has been made of it to settle the question of the day of our Lord"s death.) If the great feast of the Jews was to be held on the following day, and this was the 13-14th of Nisan, this advice would be perfectly comprehensible, whereas, if it was the 14-15th when Jesus and also all the Jews were celebrating the Passover, the purchase of any articles would have been contrary to law; and on both grounds the conclusion is drawn that this was the evening of the 13-14tb, and that the Paschal meal had certainly been anticipated by Jesus; but this is not absolutely conclusive, because, even though this were the Passover meal, it is certain that further sacrifices, called "Passovers," were consumed on the great day of unleavened bread that followed the Paschal meal, and it is not perfectly certain what was the custom of the Jews with reference to purchase. Talmudic authorities may be quoted both ways; and a large number of distinguished commentators (Hengstenberg, Tholuck, Lange, M"Clellan) take the latter view, harmonizing John with the synoptists; but considering all the other difficulties that arise, Meyer, Godet, and Westcott take the former view. The supposition of a gift to the poor from the little stock is very suggestive of the almsgiving spirit that had pervaded all the habits of disciples taught by Christ. (cf. Joh_12:5 Gal_2:10) Hengstenberg urges that the night of the Passover was that above all others on which the poor needed help to rejoice before the Lord.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

None knew why he said this - Save John and Judas.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

that he should give something to the poor

You can translate this as a direct quote: "Go and give some money to the poor."

he went out immediately. It was night

John seems to draw attention here to the fact that Judas will do his evil or "dark" deed in the darkness of the night. AT: "he went out immediately into the dark night" (See: Background Information)

translationWords

feast

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

28. οὐδεὶς ἔγνω. Even S. John, who now knew that Judas was the traitor, did not know that Christ’s words alluded to his treachery.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

28.] Not even John: who knew he was the traitor, but had no idea the deed was so soon to be done (Lücke, De Wette). Stier supposes John to exclude himself in saying οὐδεὶς τ. ἀνακ., and that he knew.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

28. τοῦτο δὲ οὐδείς κτλ. None of the disciples understood what was the reference of this injunction “Do it more quickly,” which had been said aloud so that all could hear it. This explicit statement must include the beloved disciple as well as the rest (see on v. 26.)1

For the constr. οὐδεὶς τῶν ἀνακειμένων, οὐδείς not being followed by ἐκ, cf. 21:12, and see on 1:40, 7:19; and for the position of οὐδείς in the sentence, see on 1:18.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.