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John 13:21-30, King James Version
Italic words were supplied in the English translation for clarity.
John 13:21-30
Jesus Identifies the Betrayer and Judas Goes into Night
Betrayal is named at the table, then walks out into night.
Jesus is troubled in spirit and says plainly that one of them will betray him. The disciples look at one another. At Peter's signal the disciple whom Jesus loved asks who it is. Jesus dips the piece, gives it to Judas, and after Satan enters him, Judas leaves. It is night. The others guess a festival errand or a gift to the poor and do not understand.
Judas is one named disciple under layered moral and satanic description. He is not a stand-in for Jewish people, and his leaving does not license collective blame. The morsel is hospitality turned into identification; it is not a warrant to treat every shared meal as a trap. Satan entering Judas does not erase Judas's choice, and it does not turn ordinary failure or mental distress into a possession diagnosis. The Beloved Disciple's place at the table supports later testimony; the Gospel still does not name him.
How this should shape us
Take insider harm seriously without hunting a villain-group. Ask the hard question, protect the people at the table, and do not baptize gossip as discernment. When someone walks out into harm, name the act and the person; do not transfer the night onto an ethnicity, a synagogue, or a whole church.
Teach it back
Explain John 13:21-30 in your own words. Include its place in John's movement, the decisive claim or action, one sourced uncertainty, and one use the passage does not authorize.
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Go deeper
The explanation above is meant to stand on its own. Open these notes only if you want language, history, disagreements, or source locations.
Where careful interpreters disagreeThe strongest options and their difficulties
Where do responsible interpreters differ?
Best judgment: Judas acts as one disciple under layered moral and satanic description; he is not a representative of Jewish people. The morsel may be hospitality or identification, not Eucharistic condemnation. The Beloved Disciple's privileged place is literary testimony but does not prove a historical identity.
How certain? probableResearch trail and exact locationsThe source record behind this section
Supports: Exact KJV wording, paragraph flags, supplied-word markup, and coverage.
John 13:21-30, pinned eng-kjv2006 USFM corpus
Supports: Greek wording, sentence relations, and critical-text reading checked independently of the KJV.
Faithlife SBLGNT official repository, data/sblgnt/text/John.txt, 13:21-30
Supports: Greek forms, morphology, and lexical ranges; context controls sense.
STEP Bible Data official repository, TAGNT John data, rows for 13:21-30
Supports: Verse-level syntax, older-English clarification, material variants, background, and alternatives.
NET Bible John PDF, John 13:21-30 and attached translator, study, and textual notes
Supports: Current historical-critical synthesis, narrative movement, Jewish context, signs, Christology, Spirit, Passion, and resurrection.
Enter the Bible John course, Farewell and Spirit materials; applied to 13:21-30
Supports: Literary, historical, theological, gender-aware, sacramental, and reader-oriented interpretation.
Yale Bible Study, Gospel of John course, Last Supper and Farewell Discourses study guide; applied to 13:21-30
Supports: Complete confessional evangelical interpretation, represented as a strong traditioned view rather than consensus.
Köstenberger, “John,” commentary heading covering John 13:21-30
Supports: Historically specific Jewish referents, varied responses, Jewish identity, Roman agency, reception danger, and anti-violence safeguards.
Anderson, “Anti-Semitism and Religious Violence,” full PDF, especially terminology and Ioudaioi pp. 1–22, historical models pp. 23–46, Passion and reception pp. 47–65, safeguards and appendices pp. 66–77; applied to 13:21-30
Supports: Beloved Disciple as witness, interpreter, and purported author; literary authority and editorial limits.
Lindenlaub, Beloved Disciple thesis, introduction; Scripture-formula chapters; authorship and written-medium chapters; John 19:35, 20:30-31, and 21 discussion; applied to 13:21-30
Sources for This Section
These records identify the source, the claim it supports, and the exact location used. A source remains evidence to evaluate; it does not replace the biblical text.
Biblical text
King James (Authorized) Version — eng-kjv2006
eBible.org and CrossWire Bible Society
USFM archive eng-kjv2006_usfm.zip; source files dated 2026-08-19; downloaded 2026-08-24; archive SHA-256 aec1b3b26c622fd3d963d2bbac963016b9513246ffbfa20da00bb100372ea007; normalized corpus SHA-256 09aef51d90488aa7b9722b3fd9a93f4b25f6bf2064c5fd798fb39673c300ddf2.
Supports: Exact KJV wording, paragraph flags, supplied-word markup, and coverage.
Exact location: John 13:21-30, pinned eng-kjv2006 USFM corpus
Open source ↗Greek textual evidence
The Greek New Testament: SBL Edition
Michael W. Holmes, editor; Society of Biblical Literature and Logos
Society of Biblical Literature and Logos Bible Software, 2010
Supports: Greek wording, sentence relations, and critical-text reading checked independently of the KJV.
Exact location: Faithlife SBLGNT official repository, data/sblgnt/text/John.txt, 13:21-30
Open the John Greek text file ↗Lexical and grammatical evidence
STEP Bible Data
Tyndale House Cambridge
Tyndale House Cambridge, repository snapshot verified 2026
Supports: Greek forms, morphology, and lexical ranges; context controls sense.
Exact location: STEP Bible Data official repository, TAGNT John data, rows for 13:21-30
Open source ↗Translation and textual notes
NET Bible — John with translators' and textual notes
Biblical Studies Press
Biblical Studies Press, 2005–2026 online edition
Supports: Verse-level syntax, older-English clarification, material variants, background, and alternatives.
Exact location: NET Bible John PDF, John 13:21-30 and attached translator, study, and textual notes
Open the official NET John PDF ↗modern scholarly book introduction
John course: summary, outline, background, introductory issues, theological themes, and Bible in the world
Craig R. Koester; revised by Karoline M. Lewis
Enter the Bible, Luther Seminary, 2024 revision; current course inspected 2026
Supports: Current historical-critical synthesis, narrative movement, Jewish context, signs, Christology, Spirit, Passion, and resurrection.
Exact location: Enter the Bible John course, Farewell and Spirit materials; applied to 13:21-30
Open the Enter the Bible John course ↗modern scholarly narrative and theological course
The Gospel of John: course introduction and twelve study guides
Harold W. Attridge and Michal Beth Dinkler
Yale Bible Study, Yale Divinity School, Current online edition inspected 2026
Supports: Literary, historical, theological, gender-aware, sacramental, and reader-oriented interpretation.
Exact location: Yale Bible Study, Gospel of John course, Last Supper and Farewell Discourses study guide; applied to 13:21-30
Open the Yale Gospel of John course ↗modern open confessional commentary
John
Andreas J. Köstenberger
The Gospel Coalition Bible Commentary, Current online edition inspected 2026
Supports: Complete confessional evangelical interpretation, represented as a strong traditioned view rather than consensus.
Exact location: Köstenberger, “John,” commentary heading covering John 13:21-30
Open Köstenberger's John commentary ↗modern scholarly ethical and historical study
Anti-Semitism and Religious Violence as Flawed Interpretations of the Gospel of John
Paul N. Anderson
Bible and Interpretation; expanded from John and Judaism, SBL Resources for Biblical Study 87, 2017
Supports: Historically specific Jewish referents, varied responses, Jewish identity, Roman agency, reception danger, and anti-violence safeguards.
Exact location: Anderson, “Anti-Semitism and Religious Violence,” full PDF, especially terminology and Ioudaioi pp. 1–22, historical models pp. 23–46, Passion and reception pp. 47–65, safeguards and appendices pp. 66–77; applied to 13:21-30
Open Anderson's full study ↗modern open doctoral thesis
The Beloved Disciple as Interpreter and Author of Scripture in the Gospel of John
Julia Danielle Lindenlaub
University of Edinburgh Research Archive, 2021
Supports: Beloved Disciple as witness, interpreter, and purported author; literary authority and editorial limits.
Exact location: Lindenlaub, Beloved Disciple thesis, introduction; Scripture-formula chapters; authorship and written-medium chapters; John 19:35, 20:30-31, and 21 discussion; applied to 13:21-30
Open Lindenlaub's thesis record and PDF ↗