1 Samuel 2:30

2:30 Therefore the Lord, the God of Israel, says, ‘I really did say ¹  that your house and your ancestor’s house would serve ²  me forever.’ But now the Lord says, ‘May it never be! ³  For I will honor those who honor me, but those who despise me will be cursed!

Psalms 123:2

123:2 Look, as the eyes of servants look to the hand of their master,

as the eyes of a female servant look to the hand of her mistress, ⁴ 

so my eyes will look to the Lord, our God, until he shows us favor.

Matthew 24:25

24:25 Remember, ⁵  I have told you ahead of time.

Matthew 24:46

24:46 Blessed is that slave whom the master finds at work ⁶  when he comes.

Matthew 25:21-22

25:21 His master answered, ⁷  ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 25:22 The ⁸  one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’

Luke 12:37

12:37 Blessed are those slaves ⁹  whom their master finds alert ¹⁰  when he returns! I tell you the truth, ¹¹  he will dress himself to serve, ¹²  have them take their place at the table, ¹³  and will come ¹⁴  and wait on them! ¹⁵ 

Luke 12:43-44

12:43 Blessed is that slave ¹⁶  whom his master finds at work ¹⁷  when he returns. 12:44 I tell you the truth, ¹⁸  the master ¹⁹  will put him in charge of all his possessions.

John 12:26

12:26 If anyone wants to serve me, he must follow ²⁰  me, and where I am, my servant will be too. ²¹  If anyone serves me, the Father will honor him.

John 12:1

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ²²  had raised from the dead.

John 2:18

2:18 So then the Jewish leaders ²³  responded, ²⁴  “What sign can you show us, since you are doing these things?” ²⁵ 

John 2:21

2:21 But Jesus ²⁶  was speaking about the temple of his body. ²⁷ 

[2:30]  ¹ tn The infinitive absolute appears before the finite verb for emphasis.

[2:30]  ² tn Heb “walk about before.”

[2:30]  ³ tn Heb “may it be far removed from me.”

[123:2]  ⁴ sn Servants look to their master for food, shelter, and other basic needs.

[24:25]  ⁵ tn Or “Pay attention!” Grk “Behold.”

[24:46]  ⁶ tn That is, doing his job, doing what he is supposed to be doing.

[25:21]  ⁷ tn Grk “His master said to him.”

[25:22]  ⁸ tn Here δέ (de) has not been translated.

[12:37]  ⁹ tn See the note on the word “slave” in 7:2.

[12:37]  ¹⁰ tn Or “watching”; Grk “awake,” but in context this is not just being awake but alert and looking out.

[12:37]  ¹¹ tn Grk “Truly (ἀμήν, amhn), I say to you.”

[12:37]  ¹² tn See v. 35 (same verb).

[12:37]  ¹³ tn Grk “have them recline at table,” as 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:37]  ¹⁴ tn The participle παρελθών (parelqwn) has been translated as a finite verb due to requirements of contemporary English style.

[12:37]  ¹⁵ sn He…will come and wait on them is a reversal of expectation, but shows that what Jesus asks for he is willing to do as well; see John 13:5 and 15:18-27, although those instances merely foreshadow what is in view here.

[12:43]  ¹⁶ tn See the note on the word “slave” in 7:2.

[12:43]  ¹⁷ tn That is, doing his job, doing what he is supposed to be doing.

[12:44]  ¹⁸ tn Grk “Truly (ἀληθῶς, alhqw"), I say to you.”

[12:44]  ¹⁹ tn Grk “he”; the referent (the master) has been specified in the translation for clarity. See also Luke 19:11-27.

[12:26]  ²⁰ tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.

[12:26]  ²¹ tn Grk “where I am, there my servant will be too.”

[12:1]  ²² tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.

[2:18]  ²³ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[2:18]  ²⁴ tn Grk “answered and said to him.”

[2:18]  ²⁵ sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).

[2:21]  ²⁶ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).

[2:21]  ²⁷ tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.