13:1 {Now before the feast of the passover} (pro de tˆs heortˆs tou pascha). Just before, John means, not twenty-four hours before, that is our Thursday evening (beginning of 15th of Nisan, sunset to sunset Jewish day), since Jesus was crucified on Friday 15th of Nisan. Hence Jesus ate the regular passover meal at the usual time. The whole feast, including the feast of unleavened bread, lasted eight days. For a discussion of the objections to this interpretation of John in connexion with the Synoptic Gospels one may consult my "Harmony of the Gospels", pp. 279-84, and David Smith's "In the Days of His Flesh", Appendix VIII. The passover feast began on the 15th Nisan at sunset, the passover lamb being slain the afternoon of 14th Nisan. There seems no real doubt that this meal in Joh 13:1-30 is the real passover meal described by the Synoptics also (Mr 14:18-21; Mt 26:21-25; Lu 22:21-23), followed by the institution of the Lord's Supper. Thus understood verse 1 here serves as an introduction to the great esoteric teaching of Christ to the apostles (Joh 13:2-17:26), called by Barnas Sears "The Heart of Christ". This phrase goes with the principal verb ˆgapˆsen (loved).
{Knowing} (eid“s). Second perfect active participle, emphasizing the full consciousness of Christ. He was not stumbling into the dark as he faced "his hour" (autou hˆ h“ra). See 18:4; 19:28 for other examples of the insight and foresight (Bernard) of Jesus concerning his death. See on 12:23 for use before by Jesus. {That he should depart} (hina metabˆi). Sub-final use of hina with second aorist active subjunctive of metabain“, old word, to go from one place to another, here (5:24; 1Jo 3:14) to go from this world (8:23) back to the Father from whom he had come (14:12,28; 16:10,28; 17:5).
{His own which were in the world} (tous idious tous en t“i kosm“i). His own disciples (17:6,9,11), those left in the world when he goes to the Father, not the Jews as in 1:11. See Ac 4:23; 1Ti 5:8 for the idiom. John pictures here the outgoing of Christ's very heart's love (chs. Joh 13-17) towards these men whom he had chosen and whom he loved "unto the end" (eis telos) as in Mt 10:22; Lu 18:15, but here as in 1Th 2:16 rather "to the uttermost." The culmination of the crisis ("his hour") naturally drew out the fulness of Christ's love for them as is shown in these great chapters (Joh 13-17).

13:2 {During supper} (deipnou ginomenou). Correct text, present middle participle of ginomai (not genomenou, second aorist middle participle, "being ended") genitive absolute. Verse 4 shows plainly that the meal was still going on.
{The devil having already put} (tou diabolou ˆdˆ beblˆkotos). Another genitive absolute without a connective (asyndeton), perfect active participle of ball“, to cast, to put. Luke (Lu 22:3) says that Satan entered Judas when he offered to betray Jesus. Hence John's "already" (ˆdˆ) is pertinent. John repeats his statement in verse 27. In Joh 6:70 Jesus a year ago had seen that Judas was a devil.
{To betray him} (hina paradoi auton). Cf. Ac 5:3. Purpose clause with hina and second aorist active subjunctive of paradid“mi (form in -oi as in Mr 14:10 rather than the usual -“i in Lu 22:4). Satan had an open door by now into the heart of Judas.

13:3 {Knowing} (eid“s). Repeated from verse 1, accenting the full consciousness of Jesus.
{Had given} (ed“ken). So Aleph B L W, aorist active instead of ded“ken (perfect active) of did“mi. Cf. 3:31 for a similar statement with en instead of eis. See Mt 11:27 (Lu 10:22) and 28:18 for like claim by Jesus to complete power.
{And that he came forth from God, and goeth unto God} (kai hoti apo theou exˆlthen kai pros ton theon hupagei). See plain statement by Jesus on this point in 16:28. The use of pros ton theon recalls the same words in 1:1. Jesus is fully conscious of his deity and Messianic dignity when he performs this humble act.

13:4 {Riseth from supper} (egeiretai ek tou deipnou). Vivid dramatic present middle indicative of egeir“. From the couch on which he was reclining.
{Layeth aside} (tithˆsin). Same dramatic present active of tithˆmi.
{His garments} (ta himatia). The outer robe tallith (himation) and with only the tunic (chit“n) on "as one that serveth" (Lu 22:27). Jesus had already rebuked the apostles for their strife for precedence at the beginning of the meal (Lu 22:24-30).
{A towel} (lention). Latin word "linteum", linen cloth, only in this passage in the N.T.
{Girded himself} (diez“sen heauton). First aorist active indicative of diaz“nnu“ (-umi), old and rare compound (in Plutarch, LXX, inscriptions, and papyri), to gird all around. In N.T. only in John (13:4,5; 21:7). Did Peter not recall this incident when in 1Pe 5:5 he exhorts all to "gird yourselves with humility" (tˆn tapeinophrosunˆn egkomb“sasthe)?

13:5 {Poureth} (ballei). Vivid present again. Literally, "putteth" (as in verse 2, ball“).
{Into the basin} (eis ton niptˆra). From verb nipt“ (later form of niz“ in this same verse and below) to wash, found only here and in quotations of this passage. Note the article, "the basin" in the room.
{Began to wash} (ˆrxato niptein). Back to the aorist again as with diez“sen (verse 4). Nipt“ was common for washing parts of the body like the hands or the feet.
{To wipe} (ekmassein). "To wipe off" as in 12:3.
{With the towel} (t“i lenti“i). Instrumental case and the article (pointing to lention in verse 4).
{Wherewith} (h“i). Instrumental case of the relative ho.
{He was girded} (ˆn diez“smenos). Periphrastic past perfect of diaz“nnu“ for which verb see verse 4.

13:6 {So he cometh} (erchetai oun). Transitional use of oun and dramatic present again (erchetai).
{Lord, dost thou wash my feet?} (Kurie, su mou nipteis tous podas;). Emphatic contrast in position of su mou (away from podas), "Dost thou my feet wash?" "Peter, we may suppose, drew his feet up, as he spoke, in his impulsive humility" (Bernard).

13:7 {I ... thou} (eg“ ... su). Jesus repeats the pronouns used by Peter in similar contrast.
{Not now} (ouk arti). Just now arti means (9:19,25). Used again by Jesus (verse 33) and Peter (verse 37).
{But thou shalt understand hereafter} (gn“sˆi de meta tauta). Future middle of gin“sk“ (instead of the verb oida) to know by experience. "Thou shalt learn after these things," even if slowly.

13:8 {Thou shalt never wash my feet} (ou mˆ nipsˆis mou tous podas eis ton ai“na). Strong double negative ou mˆ with first aorist active subjunctive of nipt“ with eis ton ai“na (for ever) added and mou (my) made emphatic by position. Peter's sudden humility should settle the issue, he felt.
{If I wash thee not} (ean mˆ nips“ se). Third-class condition with ean mˆ (negative). Jesus picks up the challenge of Peter whose act amounted to irreverence and want of confidence. "The first condition of discipleship is self-surrender" (Westcott). So "Jesus, waiting with the basin" (Dods), concludes.
{Thou hast no part with me} (ouk echeis meros met' emou). Not simply here at the supper with its fellowship, but in the deeper sense of mystic fellowship as Peter was quick to see. Jesus does not make foot-washing essential to spiritual fellowship, but simply tests Peter's real pride and mock-humility by this symbol of fellowship.

13:9 {Not my feet only, but also my hands and my head} (mˆ tous podas mou monon alla kai tas cheiras kai tˆn kephalˆn). Nouns in the accusative case object of nipson understood. Peter's characteristic impulsiveness that does not really understand the Master's act. "A moment ago he told his Master He was doing too much: now he tells Him He is doing too little" (Dods).

13:10 {He that is bathed} (ho leloumenos). Perfect passive articular participle of lou“, to bathe the whole body (Ac 9:37).
{Save to wash his feet} (ei mˆ tous podas nipsasthai). Aleph and some old Latin MSS. have only nipsasthai, but the other words are genuine and are really involved by the use of nipsasthai (first aorist middle infinitive of nipt“, to wash parts of the body) instead of lousasthai, to bathe the whole body (just used before). The guest was supposed to bathe (lou“) before coming to a feast and so only the feet had to be washed (nipt“) on removing the sandals.
{Clean} (katharos). Because of the bath. For katharos meaning external cleanliness see Mt 23:26; 27:59; but in Joh 15:3 it is used for spiritual purity as here in "ye are clean" (katharoi).
{Every whit} (holos). All of the body because of the bath. For this same predicate use of holos see 9:34.
{But not all} (all' ouchi pantes). Strongly put exception (ouchi). Plain hint of the treachery of Judas who is reclining at the table after having made the bargain with the Sanhedrin (Mr 14:11). A year ago Jesus knew that Judas was a devil and said to the apostles: "One of you is a devil" (6:64,70). But it did not hurt them then nor did they suspect each other then or now. It is far-fetched to make Jesus here refer to the cleansing power of his blood or to baptism as some do.

13:11 {For he knew him that should betray him} (ˆidei gar ton paradidonta auton). Past perfect ˆidei used as imperfect. Jesus had known for a year at least (6:64,70) and yet he treated Judas with his usual courtesy. The articular present participle of paradid“mi, "the betraying one," for Judas was already engaged in the process. Did Judas wince at this thrust from Jesus?

13:12 {Sat down again} (anepesen palin). Second aorist active indicative of anapipt“, old compound verb to fall back, to lie down, to recline. Palin (again) can be taken either with anepesen, as here, or with eipen (he said again).
{Know ye what I have done to you?} (gin“skete ti pepoiˆka humin;). "Do ye understand the meaning of my act?" Perfect active indicative of poie“ with dative case (humin). It was a searching question, particularly to Simon Peter and Judas.

13:13 {Ye} (humeis). Emphatic.
{Call me} (ph“neite me). "Address me." Ph“ne“ regular for addressing one with his title (1:48).
{Master} (Ho didaskalos). Nominative form (not in apposition with me accusative after ph“neite), but really vocative in address with the article (called titular nominative sometimes) like Ho Kurios kai ho theos mou in 20:28. "Teacher." See 11:28 for Martha's title for Jesus to Mary. {Lord} (Ho Kurios). Another and separate title. In 1:38 we have Didaskale (vocative form) for the Jewish Rabbei and in 9:36,38 Kurie for the Jewish "Mari". It is significant that Jesus approves (kal“s, well) the application of both titles to himself as he accepts from Thomas the terms kurios and theos. {For I am} (eimi gar). Jesus distinctly claims here to be both Teacher and Lord in the full sense, at the very moment when he has rendered this menial, but symbolic, service to them. Here is a hint for those who talk lightly about "the peril of worshipping Jesus!"

13:14 {If I then} (ei oun eg“). Argumentative sense of oun (therefore). Condition of first class, assumed to be true, with first aorist active indicative of nipt“, "If I, being what I am, washed your feet" (as I did).
{Ye also ought} (kai humeis opheilete). The obligation rests on you "a fortiori". Present active indicative of the old verb opheil“, to owe a debt (Mt 18:30). The mutual obligation is to do this or any other needed service. The widows who washed the saints' feet in 1Ti 5:10 did it "as an incident-of their hospitable ministrations" (Bernard). Up to 1731 the Lord High Almoner in England washed the feet of poor saints ("pedilavium") on Thursday before Easter, a custom that arose in the fourth century, and one still practised by the Pope of Rome.

13:15 {An example} (hupodeigma). For the old paradeigma (not in N.T.), from hupodeiknumi, to show under the eyes as an illustration or warning (Mt 3:7), common in the papyri for illustration, example, warning, here only in John, but in Jas 5:10; 2Pe 2:6; Heb 4:11; 8:5; 9:26. Peter uses tupoi (1Pe 5:3) with this incident in mind. In Jude 1:7 deigma (without hupo) occurs in the sense of example.
{That ye also should do} (hina kai humeis poiˆte). Purpose clause with hina and the present active subjunctive of poie“ (keep on doing). Doing what? Does Jesus here institute a new church ordinance as some good people today hold? If so, it is curious that there is no record of it in the N.T. Jesus has given the disciples an object lesson in humility to rebuke their jealousy, pride, and strife exhibited at this very meal. The lesson of the "example" applies to all the relations of believers with each other. It is one that is continually needed.

13:16 {Is not greater} (ouk estin meiz“n). Comparative adjective of megas (greater) followed by the ablative case kuriou (contrast between slave, lord) and tou pempsantos (articular participle of pemp“, to send, with contrast with apostle, "one sent" (apostolos) from apostell“). Jesus here enforces the dignity of service. In Lu 22:27 Jesus argues this point a bit. In Lu 6:40 the contrast is between the pupil and the teacher, though some pupils consider themselves superior to the teacher. In Mt 10:24 Jesus uses both forms of the saying (pupil and slave). He clearly repeated this logion often.

13:17 {If ye know} (ei oidate). Condition of first class assumed as true, ei and present (oidate used as present) active indicative.
{If ye do} (ean poiˆte). Third-class condition, ean and present active subjunctive, assumed as possible, "if ye keep on doing." Both conditions with the one conclusion coming in between, "happy are ye." Just knowing does not bring happiness nor just occasional doing.

13:18 {Not of you all} (ou peri pant“n). As in verse 11, he here refers to Judas whose treachery is no surprise to Jesus (6:64,70).
{Whom I have chosen} (tinas exelexamˆn). Indirect question, unless tinas is here used as a relative like hous. The first aorist middle indicative of ekleg“ is the same form used in 6:70. Jesus refers to the choice (Lu 6:13 eklexamenos, this very word again) of the twelve from among the large group of disciples. That the scripture might be fulfilled (all' hina hˆ graphˆ plˆr“thˆi). See the same clause in 17:12. Purpose clause with hina and first aorist passive subjunctive of plˆro“. This treachery of Judas was according to the eternal counsels of God (12:4), but none the less Judas is responsible for his guilt. For a like elliptical clause see 9:3; 15:25. The quotation is from the Hebrew of Ps 41:9.
{He that eateth} (ho tr“g“n). Present active participle of old verb to gnaw, to chew, to eat, in N.T. only in John (6:54,56,57,58; 13:18) and Mt 26:38. LXX has here ho esthi“n.
{Lifted up his heel against me} (epˆren ep' eme tˆn pternan autou). First aorist active indicative of epair“. 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.

13:19 {From henceforth} (ap' arti). "From now on," as in 14:7; Mt 23:39; Re 14:13.
{Before it come to pass} (pro tou genesthai). Pro with ablative of the articular second aorist middle infinitive ginomai (before the coming to pass).
{When it is come to pass} (hotan genˆtai). Indefinite relative clause with hotan and the second aorist middle subjunctive of ginomai, "whenever it does come to pass."
{That ye may believe} (hina pisteuˆte). Purpose clause with hina and present active subjunctive of pisteu“, "that ye may keep on believing." Cf. Isa 48:5.
{That I am he} (hoti eg“ eimi). As Jesus has repeatedly claimed to be the Messiah (8:24,58, etc.). Cf. also 14:29 (pisteusˆte here); 16:4.

13:20 {Whomsoever I send} (an tina pemps“). More precisely, "If I send any one" (third-class condition, an=ean and tina, indefinite pronoun accusative case, object of pemps“, first aorist active subjunctive of pemp“, to send). This use of ei tis or ean tis (if any one) is very much like the indefinite relative hostis and hos an (or ean), but the idiom is different. In Mr 8:34f. we have both ei tis thelei and hos ean while in Joh 14:13f. we find hoti an and ean ti (Robertson, "Grammar", p. 956).

13:21 {He was troubled in the spirit} (etarachthˆ toi pneumati). First aorist passive indicative of tarass“ and the locative case of pneuma. See already 11:33; 12:27 for this use of tarass“ for the agitation of Christ's spirit. In 14:1,27 it is used of the disciples. Jesus was one with God (5:19) and yet he had our real humanity (1:14).
{Testified} (emarturˆsen). First aorist active indicative of marture“, definite witness as in 4:44; 18:37.
{One of you shall betray me} (heis ex hum“n parad“sei me). Future active of paradid“mi, to betray, the word so often used of Judas. This very language occurs in Mr 14:18; Mt 26:21 and the idea in Lu 22:21. Jesus had said a year ago that "one of you is a devil" (Joh 6:70), but it made no such stir then. Now it was a bolt from the blue sky as Jesus swept his eyes around and looked at the disciples.

13:22 {Looked one on another} (eblepon eis allˆlous). Inchoative imperfect of blep“, "began to glance at one another in bewilderment (doubting, aporoumenoi, present passive participle of apore“, to be at a loss, to lose one's way, a privative and poros, way). They recalled their strife about precedence and Judas betrayed nothing.
{Concerning whom he spake} (peri tinos legei). Indirect question retaining present active indicative legei. See same note in ¯Mr 14:19; Mt 26:22; Lu 22:23.

13:23 {Was at the table reclining in Jesus' bosom} (ˆn anakeimenos en t“i kolp“i tou Iˆsou). No word for "table" in the text. Periphrastic imperfect of anakeimai, to lie back, to recline. Kolpos usual word for bosom (1:18).
{Whom Jesus loved} (hon ˆgapa Iˆsous). Imperfect active of agapa“, John's description of himself of which he was proud (19:26; 20:2; 21:7,20), identified in 21:24 as the author of the book and necessarily one of the twelve because of the "explicit" (Bernard) language of Mark (Mr 14:17; Lu 22:14). John son of Zebedee and brother of James. At the table John was on the right of Jesus lying obliquely so that his head lay on the bosom of Jesus. The centre, the place of honour, Jesus occupied. The next place in rank was to the left of Jesus, held by Peter (Westcott) or by Judas (Bernard) which one doubts.

13:24 {Beckoneth} (neuei). Old verb to nod, in N.T. only here and Ac 24:10. They were all looking in surprise at each other. {Tell us who it is of whom he speaketh} (eipe tis estin peri hou legei). Second aorist active imperative with indirect question (tis) and relative clause (peri hou). Peter was cautious, but could not contain his curiosity. John in front of Jesus was in a favourable position to have a whispered word with him.
{Breast} (stˆthos). As in 21:20; Lu 18:13 in place of kolpon (verse 23). This is the moment represented in Leonardo da Vinci's "Last Supper," only he shows the figures like the monks for whom he painted it.

13:25 {He} (ekeinos). "That one" (John).
{Leaning back} (anapes“n). Second aorist active participle of anapipt“, to fall back.
{As he was} (hout“s). "Thus." It was easily done.

13:26 {He} (ekeinos). Emphatic pronoun again.
{For whom I shall dip the sop} (h“i eg“ baps“ to ps“mion). Dative case of the relative (h“i) and future active of bapt“, to dip (Lu 16:24). Ps“mion is a diminutive of ps“mos, a morsel, a common "Koin‚" word (in the papyri often), in N.T. only in this passage. It was and is in the orient a token of intimacy to allow a guest to dip his bread in the common dish (cf. Ru 2:14). So Mr 14:20. Even Judas had asked: "Is it I?" (Mr 14:19; Mt 26:22).
{Giveth it to Judas} (did“sin Ioudƒi). Unobserved by the others in spite of Christ's express language, because "it was so usual a courtesy" (Bernard), "the last appeal to Judas' better feeling" (Dods). Judas now knew that Jesus knew his plot.

13:27 {Then entered Satan into him} (tote eisˆlthen eis ekeinon ho Satanas). The only time the word Satan occurs in the Gospel. As he had done before (13:2; Lu 22:3) until Christ considered him a devil (6:70). This is the natural outcome of one who plays with the devil.
{That thou doest, do quickly} (Ho poieis poiˆson tacheion). Aorist active imperative of poie“. "Do more quickly what thou art doing." Tacheion is comparative of tache“s (Joh 11:31) and in N.T. only here, 20:4; Heb 13:19,23. See the eagerness of Jesus for the passion in Lu 12:50.

13:28 {No one knew} (oudeis egn“). Second aorist active indicative of gin“sk“. The disciples had not yet perceived the treacherous heart of Judas.

13:29 {Some thought} (tines edokoun). Imperfect active of doke“. Mere inference in their ignorance.
{The bag} (to gl“ssokomon). See on ¯12:6 for this word.
{What things we have need of} (h“n chreian echomen). Antecedent (tauta) of the relative (hon) not expressed.
{For the feast} (eis tˆn heortˆn). The feast of unleavened bread beginning after the passover meal and lasting eight days. If this was twenty-four hours ahead of the passover meal, there was no hurry for next day would be in ample time.
{Or that he should give something to the poor} (ˆ tois pt“chois hina ti d“i). Another alternative in their speculation on the point. Note prolepsis of tois pt“chois (dative case) before hina d“i (final clause with hina and second aorist active subjunctive of did“mi).

13:30 {Having received the sop} (lab“n to ps“mion). Second aorist active participle of lamban“. Judas knew what Jesus meant, however ignorant the disciples. So he acted "straightway" (euthus).
{And it was night} (ˆn de nux). Darkness falls suddenly in the orient. Out into the terror and the mystery of this dreadful night (symbol of his devilish work) Judas went.

13:31 {Now} (nun). Now at last, the crisis has come with a sense of deliverance from the presence of Judas and of surrender to the Father's will (Westcott).
{Is glorified} (edoxasthˆ). First aorist passive of doxaz“, consummation of glory in death both for the Son and the Father. For this verb in this sense see already 7:39; 12:16 and later 17:3. Four times here in verses 31f.

13:32 {In himself} (en haut“i). Reflexive pronoun. God is the source of the glory (17:5) and is the glory succeeding the Cross (the glory with the Father in heaven).
{And straightway} (kai euthus). No postponement now. First and quickly the Cross, then the Ascension.

13:33 {Little children} (teknia). Diminutive of tekna and affectionate address as Jesus turns to the effect of his going on these disciples. Only here in this Gospel, but common in I John (1Jo 2:1, etc.), and nowhere else in N.T.
{Yet a little while} (eti mikron). Accusative of extent of time. See also 7:33; 8:21 (to which Jesus here refers); 16:16-19.
{So now I say unto you} (kai humin leg“ arti). This juncture point (arti) of time relatively to the past and the future (9:25; 16:12,31).

13:34 {New} (kainˆn). First, in contrast with the old (archaios, palaios), the very adjective used in 1Jo 2:7) of the "commandment" (entolˆn) at once called old (palaia). They had had it a long time, but the practice of it was new. Jesus does not hesitate, like the Father, to give commandments (15:10,12).
{That ye love one another} (hina agapƒte allˆlous). Non-final use of hina with present active subjunctive of agapa“, the object clause being in the accusative case in apposition with entolˆn. Note the present tense (linear action), "keep on loving."
{Even as} (kath“s). The measure of our love for another is set by Christ's love for us.

13:35 {By this} (en tout“i). Locative case with en, "In this way," viz., "if ye have love" (ean agapˆn echˆte), condition of third class (in apposition with en tout“i) with ean and present active subjunctive of ech“ ("keep on having love"). See 17:23 where Jesus prays for mutual love among the disciples "that the world may know" that the Father sent him. Jerome ("ad Galat". vi. 10) says that in his extreme old age John repeated often this command of Jesus and justified it: "Because it is the Lord's commandment; and if it be fulfilled it is enough." See also 14:31. Tertullian ("Apol". 39) urges it also as proof of being disciples. Hatred of one another "per contra", is an argument that we are not disciples (learners) of Jesus.

13:36 {Whither goest thou?} (pou hupageis;). Peter is puzzled just as the Pharisees were twice (7:35; 8:21f.).

13:37 {"Why can I not follow thee even now?"} (dia ti ou dunamai soi akolouthein arti;). The use of arti (right now, this minute) instead of nun (at this time, verse 36) illustrates the impatience of Peter.
{I will lay down my life for thee} (ten psuchˆn mou huper sou thˆs“). Future active indicative of tithˆmi. Peter, like the rest, had not yet grasped the idea of the death of Christ, but, like Thomas (11:16), he is not afraid of danger. He had heard Christ's words about the good shepherd (10:11) and knew that such loyalty was the mark of a good disciple.

13:38 {Wilt thou lay down?} (thˆseis;). Jesus picks up Peter's very words and challenges his boasted loyalty. See such repetition in 16:16f.,31; 21:17.
{Shall not crow} (ph“nˆsˆi). Aorist active subjunctive of ph“ne“, to use the voice, used of animals and men. Note strong double negative ou mˆ. Mark adds dis (twice). John's report is almost identical with that in Lu 22:34. The other disciples joined in Peter's boast (Mr 14:31; Mt 26:35).
{Till thou hast denied} (he“s hou arnˆsˆi). Future middle indicative or aorist middle subjunctive second person singular (form identical) with compound conjunction he“s hou (until which time), "till thou deny or deniest" ("futurum exactum" needless). Peter is silenced for the present. They all "sat astounded and perplexed" (Dods).