John 8:9

8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, ¹  until Jesus was left alone with the woman standing before him.

John 10:12

10:12 The hired hand, ²  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ³  the sheep and runs away. ⁴  So the wolf attacks ⁵  the sheep and scatters them.

John 12:13

12:13 So they took branches of palm trees ⁶  and went out to meet him. They began to shout, ⁷  “Hosanna! ⁸  Blessed is the one who comes in the name of the Lord! ⁹  Blessed is ¹⁰  the king of Israel!”

John 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ¹¹  So they threw the net, ¹²  and were not able to pull it in because of the large number of fish.

[8:9]  ¹ tn Or “beginning from the eldest.”

[10:12]  ² 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]  ³ tn Grk “leaves.”

[10:12]  ⁴ tn Or “flees.”

[10:12]  ⁵ 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.

[12:13]  ³ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ⁴ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ⁵ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  ⁶ sn A quotation from Ps 118:25-26.

[12:13]  ⁷ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[21:6]  ⁴ tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:6]  ⁵ tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.