John 12:26

12:26 If anyone wants to serve me, he must follow ¹  me, and where I am, my servant will be too. ²  If anyone serves me, the Father will honor him.

John 12:2

12:2 So they prepared a dinner for Jesus ³  there. Martha ⁴  was serving, and Lazarus was among those present at the table ⁵  with him.

John 2:10

2:10 and said to him, “Everyone ⁶  serves the good wine first, and then the cheaper ⁷  wine when the guests ⁸  are drunk. You have kept the good wine until now!”

John 10:13

10:13 Because he is a hired hand and is not concerned about the sheep, ⁹  he runs away. ¹⁰ 

John 13:2

13:2 The evening meal ¹¹  was in progress, and the devil had already put into the heart ¹²  of Judas Iscariot, Simon’s son, that he should betray ¹³  Jesus. ¹⁴ 

John 21:13

21:13 Jesus came and took the bread and gave it to them, and did the same with the fish.

John 12:48

12:48 The one who rejects me and does not accept ¹⁵  my words has a judge; ¹⁶  the word ¹⁷  I have spoken will judge him at the last day.

John 10:12

10:12 The hired hand, ¹⁸  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ¹⁹  the sheep and runs away. ²⁰  So the wolf attacks ²¹  the sheep and scatters them.

[12:26]  ¹ 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]  ² tn Grk “where I am, there my servant will be too.”

[12:2]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ⁴ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ⁵ tn Grk “reclining at the table.”

[2:10]  ⁵ tn Grk “every man” (in a generic sense).

[2:10]  ⁶ tn Or “poorer.”

[2:10]  ⁷ tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[10:13]  ⁷ tn Grk “does not have a care for the sheep.”

[10:13]  ⁸ tc The phrase “he runs away” is lacking in several important mss (Ì^{44vid,45,66,75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.

[13:2]  ⁹ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ¹⁰ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ¹¹ tn Or “that he should hand over.”

[13:2]  ¹² tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[12:48]  ¹¹ tn Or “does not receive.”

[12:48]  ¹² tn Grk “has one who judges him.”

[12:48]  ¹³ tn Or “message.”

[10:12]  ¹³ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ¹⁴ tn Grk “leaves.”

[10:12]  ¹⁵ tn Or “flees.”

[10:12]  ¹⁶ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.