Discovery BoxJohn 10:9-30
Context10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, 1 and find pasture. 2 10:10 The thief comes only to steal and kill 3 and destroy; I have come so that they may have life, and may have it abundantly. 4
10:11 “I am the good 5 shepherd. The good shepherd lays down his life 6 for the sheep. 10:12 The hired hand, 7 who is not a shepherd and does not own sheep, sees the wolf coming and abandons 8 the sheep and runs away. 9 So the wolf attacks 10 the sheep and scatters them. 10:13 Because he is a hired hand and is not concerned about the sheep, 11 he runs away. 12
10:14 “I am the good shepherd. I 13 know my own 14 and my own know me – 10:15 just as the Father knows me and I know the Father – and I lay down my life 15 for 16 the sheep. 10:16 I have 17 other sheep that do not come from 18 this sheepfold. 19 I must bring them too, and they will listen to my voice, 20 so that 21 there will be one flock and 22 one shepherd. 10:17 This is why the Father loves me 23 – because I lay down my life, 24 so that I may take it back again. 10:18 No one takes it away from me, but I lay it down 25 of my own free will. 26 I have the authority 27 to lay it down, and I have the authority 28 to take it back again. This commandment 29 I received from my Father.”
10:19 Another sharp division took place among the Jewish people 30 because of these words. 10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! 31 Why do you listen to him?” 10:21 Others said, “These are not the words 32 of someone possessed by a demon. A demon cannot cause the blind to see, 33 can it?” 34
10:22 Then came the feast of the Dedication 35 in Jerusalem. 36 10:23 It was winter, 37 and Jesus was walking in the temple area 38 in Solomon’s Portico. 39 10:24 The Jewish leaders 40 surrounded him and asked, 41 “How long will you keep us in suspense? 42 If you are the Christ, 43 tell us plainly.” 44 10:25 Jesus replied, 45 “I told you and you do not believe. The deeds 46 I do in my Father’s name testify about me. 10:26 But you refuse to believe because you are not my sheep. 10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give 47 them eternal life, and they will never perish; 48 no one will snatch 49 them from my hand. 10:29 My Father, who has given them to me, is greater than all, 50 and no one can snatch 51 them from my Father’s hand. 10:30 The Father and I 52 are one.” 53
[10:9] 1 tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.
[10:9] 2 sn That is, pasture land in contrast to cultivated land.
[10:10] 3 tn That is, “to slaughter” (in reference to animals).
[10:10] 4 tn That is, more than one would normally expect or anticipate.
[10:11] 5 tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).
[10:11] 6 tn Or “The good shepherd dies willingly.”
[10:12] 7 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] 10 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.
[10:13] 9 tn Grk “does not have a care for the sheep.”
[10:13] 10 tc The phrase “he runs away” is lacking in several important
[10:14] 11 tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:14] 12 tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”
[10:15] 13 tn Or “I die willingly.”
[10:15] 14 tn Or “on behalf of” or “for the sake of.”
[10:16] 15 tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:16] 16 tn Or “that do not belong to”; Grk “that are not of.”
[10:16] 17 sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.
[10:16] 18 tn Grk “they will hear my voice.”
[10:16] 19 tn Grk “voice, and.”
[10:16] 20 tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.
[10:17] 17 tn Grk “Because of this the Father loves me.”
[10:17] 18 tn Or “die willingly.”
[10:18] 19 tn Or “give it up.”
[10:18] 20 tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.
[10:18] 21 tn Or “I have the right.”
[10:18] 22 tn Or “I have the right.”
[10:19] 21 tn Or perhaps “the Jewish religious leaders”; 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. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.
[10:20] 23 tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.
[10:21] 25 tn Or “the sayings.”
[10:21] 26 tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).
[10:21] 27 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can it?”).
[10:22] 27 tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.
[10:22] 28 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:23] 29 sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.
[10:23] 30 tn Grk “in the temple.”
[10:23] 31 tn Or “portico,” “colonnade”; Grk “stoa.”
[10:24] 31 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.
[10:24] 32 tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.
[10:24] 33 tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”
[10:24] 34 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[10:25] 33 tn Grk “answered them.”
[10:28] 35 tn Grk “And I give.”
[10:28] 36 tn Or “will never die” or “will never be lost.”
[10:28] 37 tn Or “no one will seize.”
[10:29] 37 tn Or “is superior to all.”
[10:29] 38 tn Or “no one can seize.”
[10:30] 39 tn Grk “I and the Father.” The order has been reversed to reflect English style.
[10:30] 40 tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).
