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John 15:15

Context
15:15 I no longer call you slaves, 1  because the slave does not understand 2  what his master is doing. But I have called you friends, because I have revealed to you everything 3  I heard 4  from my Father.

John 18:10

Context

18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, 5  cutting off his right ear. 6  (Now the slave’s name was Malchus.) 7 

John 4:51

Context

4:51 While he was on his way down, 8  his slaves 9  met him and told him that his son was going to live.

John 8:35

Context
8:35 The slave does not remain in the family 10  forever, but the son remains forever. 11 

John 8:34

Context
8:34 Jesus answered them, “I tell you the solemn truth, 12  everyone who practices 13  sin is a slave 14  of sin.

John 13:16

Context
13:16 I tell you the solemn truth, 15  the slave 16  is not greater than his master, nor is the one who is sent as a messenger 17  greater than the one who sent him.

John 15:20

Context
15:20 Remember what 18  I told you, ‘A slave 19  is not greater than his master.’ 20  If they persecuted me, they will also persecute you. If they obeyed 21  my word, they will obey 22  yours too.

John 18:18

Context
18:18 (Now the slaves 23  and the guards 24  were standing around a charcoal fire they had made, warming themselves because it was cold. 25  Peter also was standing with them, warming himself.) 26 

John 18:26

Context
18:26 One of the high priest’s slaves, 27  a relative of the man whose ear Peter had cut off, 28  said, “Did I not see you in the orchard 29  with him?” 30 
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[15:15]  1 tn See the note on the word “slaves” in 4:51.

[15:15]  2 tn Or “does not know.”

[15:15]  3 tn Grk “all things.”

[15:15]  4 tn Or “learned.”

[18:10]  5 tn See the note on the word “slaves” in 4:51.

[18:10]  6 sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).

[18:10]  7 sn This is a parenthetical note by the author.

[4:51]  9 sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.

[4:51]  10 tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[8:35]  13 tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).

[8:35]  14 sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

[8:34]  17 tn Grk “Truly, truly, I say to you.”

[8:34]  18 tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

[8:34]  19 tn See the note on the word “slaves” in 4:51.

[13:16]  21 tn Grk “Truly, truly, I say to you.”

[13:16]  22 tn See the note on the word “slaves” in 4:51.

[13:16]  23 tn Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).

[15:20]  25 tn Grk “Remember the word that I said to you.”

[15:20]  26 tn See the note on the word “slaves” in 4:51.

[15:20]  27 sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  28 tn Or “if they kept.”

[15:20]  29 tn Or “they will keep.”

[18:18]  29 tn See the note on the word “slaves” in 4:51.

[18:18]  30 tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.

[18:18]  31 tn Grk “because it was cold, and they were warming themselves.”

[18:18]  32 sn This is a parenthetical note by the author.

[18:26]  33 tn See the note on the word “slaves” in 4:51.

[18:26]  34 sn This incident is recounted in v. 10.

[18:26]  35 tn Or “garden.”

[18:26]  36 tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.



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