Apologetics Bible
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The Good Shepherd discourse contains Jesus' clearest "I AM" claims: "I am the good shepherd" (10:11, 14) and "I and the Father are one" (10:30). The Shepherd language is YHWH's own in Psalm 23, Ezekiel 34, and Zechariah 13:7 — Jesus is identifying Himself with God as Israel's shepherd, a claim the audience correctly identifies as blasphemy (10:33).
- The Jewish audience's response (attempted stoning) confirms they understood the divine
- Jesus does not correct them ("I only meant I'm like a shepherd") — the claim stands
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Connected primary witness
- Connected ID:
John_10
- Primary Witness Text: Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. All that ever came before me are thieves and robbers: but the sheep did not hear them. I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine....
Connected dataset overlay
- Connected ID:
John_10
- Chapter Blob Preview: Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep. To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep, he go...
Chapter frameStart here before opening notes.
Chapter frame
The Gospel of John (c. AD 85-95) was written by the apostle John "the beloved disciple" (John 21:20-24) — confirmed by Irenaeus, Clement of Alexandria, and Tertullian. The earliest NT manuscript (P52, Rylands Library) contains John 18 and is dated c. AD 125.
John's Gospel is structured theologically rather than chronologically, presenting Jesus as the divine Logos whose seven signs (semeia) reveal his identity and climax in the resurrection. The Prologue (1:1-18) is the theological key: understood correctly, it defeats Arianism, Docetism, and reductive unitarianism simultaneously.
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John 10:1
Greek
Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων ἀλλὰ ἀναβαίνων ἀλλαχόθεν ἐκεῖνος κλέπτης ἐστὶν καὶ λῃστής·Amen amen lego ymin, o me eiserchomenos dia tes thyras eis ten aylen ton probaton alla anabainon allachothen ekeinos kleptes estin kai lestes·
KJV: Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.
AKJV: Truly, truly, I say to you, He that enters not by the door into the sheepfold, but climbs up some other way, the same is a thief and a robber.
ASV: Verily, verily, I say unto you, He that entereth not by the door into the fold of the sheep, but climbeth up some other way, the same is a thief and a robber.
YLT: `Verily, verily, I say to you, He who is not entering through the door to the fold of the sheep, but is going up from another side, that one is a thief and a robber;
Exposition: John 10:1 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:2
Greek
ὁ δὲ εἰσερχόμενος διὰ τῆς θύρας ποιμήν ἐστιν τῶν προβάτων.o de eiserchomenos dia tes thyras poimen estin ton probaton.
KJV: But he that entereth in by the door is the shepherd of the sheep.
AKJV: But he that enters in by the door is the shepherd of the sheep.
ASV: But he that entereth in by the door is the shepherd of the sheep.
YLT: and he who is entering through the door is shepherd of the sheep;
Commentary Witness (Generated)John 10:2Generated editorial synthesis
Commentary Witness (Generated)
John 10:2
John 10:2 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'But he that entereth in by the door is the shepherd of the sheep.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
John 10:2
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 10:2
Exposition: John 10:2 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'But he that entereth in by the door is the shepherd of the sheep.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:3
Greek
τούτῳ ὁ θυρωρὸς ἀνοίγει, καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει καὶ τὰ ἴδια πρόβατα ⸀φωνεῖ κατʼ ὄνομα καὶ ἐξάγει αὐτά.toyto o thyroros anoigei, kai ta probata tes phones aytoy akoyei kai ta idia probata phonei kat onoma kai exagei ayta.
KJV: To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
AKJV: To him the porter opens; and the sheep hear his voice: and he calls his own sheep by name, and leads them out.
ASV: To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.
YLT: to this one the doorkeeper doth open, and the sheep hear his voice, and his own sheep he doth call by name, and doth lead them forth;
Commentary WitnessJohn 10:3Quoted commentary witness
Commentary Witness
John 10:3
3. To him the porter openeth. If by the word Porter any one choose to understand God, I do not object; and Christ even appears expressly to contrast the judgment of God with the false opinion of men in approving of pastors, as if he had said, “There are others, indeed, whom the world generally applauds, and on whom it willingly confers honor; but God, who holds the reins of government, does not acknowledge or approve of any but those who lead the sheep by this road.” He calleth his own sheep by name. I consider this as referring to the mutual consent of faith; because the disciple and the teacher are united together by the one Spirit of God, so that the teacher goes before, and the disciple follows. Some think that it denotes the intimate knowledge which every shepherd ought to have of each of his flock, but I do not know if this rests on solid grounds.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:3
Source lane
Apologetics Bible source bundle
Exposition: John 10:3 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:4
Greek
⸀ὅταν τὰ ἴδια ⸀πάντα ἐκβάλῃ, ἔμπροσθεν αὐτῶν πορεύεται, καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ, ὅτι οἴδασιν τὴν φωνὴν αὐτοῦ·otan ta idia panta ekbale, emprosthen ayton poreyetai, kai ta probata ayto akoloythei, oti oidasin ten phonen aytoy·
KJV: And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.
AKJV: And when he puts forth his own sheep, he goes before them, and the sheep follow him: for they know his voice.
ASV: When he hath put forth all his own, he goeth before them, and the sheep follow him: for they know his voice.
YLT: and when his own sheep he may put forth, before them he goeth on, and the sheep follow him, because they have known his voice;
Commentary WitnessJohn 10:4Quoted commentary witness
Commentary Witness
John 10:4
* 4. ** Because they know his voice. Though he speaks here of ministers, yet, instead of wishing that they should be heard , he wishes that God should be heard speaking by them; for we must attend to the distinction which he has laid down, that he alone is a faithful pastor or shepherd of the Church, who conducts and governs his sheep by the direction of Christ. We must attend to the reason why it is said that the sheep follow ; it is, because they know how to distinguish shepherds from wolves by the voice This is the spirit of discernment, by which the elect discriminate between the truth of God and the false inventions of men. So then, in the sheep of Christ a knowledge of the truth goes before, and next follows an earnest desire to obey, so that they not only understand what is true, but receive it with warm affection. And not only does he commend the obedience of the faith, because the sheep assemble submissively at the voice of the shepherd, but also because they do not listen to the voice of strangers, * and do not disperse when any one cries to them.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:4
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Church
- Christ
Exposition: John 10:4 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:5
Greek
ἀλλοτρίῳ δὲ οὐ μὴ ⸀ἀκολουθήσουσιν ἀλλὰ φεύξονται ἀπʼ αὐτοῦ, ὅτι οὐκ οἴδασι τῶν ἀλλοτρίων τὴν φωνήν.allotrio de oy me akoloythesoysin alla pheyxontai ap aytoy, oti oyk oidasi ton allotrion ten phonen.
KJV: And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
AKJV: And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
ASV: And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.
YLT: and a stranger they will not follow, but will flee from him, because they have not known the voice of strangers.'
Commentary Witness (Generated)John 10:5Generated editorial synthesis
Commentary Witness (Generated)
John 10:5
John 10:5 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
John 10:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 10:5
Exposition: John 10:5 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'And a stranger will they not follow, but will flee from him: for they know not the voice of strangers.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:6
Greek
ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ Ἰησοῦς· ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ⸀ἦν ἃ ἐλάλει αὐτοῖς.tayten ten paroimian eipen aytois o Iesoys· ekeinoi de oyk egnosan tina en a elalei aytois.
KJV: This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
AKJV: This parable spoke Jesus to them: but they understood not what things they were which he spoke to them.
ASV: This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.
YLT: This similitude spake Jesus to them, and they knew not what the things were that he was speaking to them;
Commentary WitnessJohn 10:6Quoted commentary witness
Commentary Witness
John 10:6
6. This parable. This is the reason why, proudly vaunting of their wisdom, they rejected the light of Christ; for in a matter not very obscure they are exceedingly dull of apprehension. But they did not understand what things they were which he spoke to them. In this clause the Greek manuscripts differ. Some copies might be literally rendered, they did not understand what he said Another reading, which I have followed, is more full, though it amounts to the same meaning. The third reading is, that they did not know that he who spoke of himself was the Son of God ; but this is not much approved. John 10:7-10 7. And Jesus again said to them, Verily, verily, I say to you, that I am the door of the sheep. 8. All who have entered before me are thieves and robbers; but the sheep did not hear them. 9. I am the door. If any man enter by me, he shall be saved, and shall go in and out, and find pasture. 10. The thief cometh not but to steal, and to kill, and to destroy; I am come, that they may have life, and that they may have it more abundantly.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 10:7-10
Named authorities or texts detected in the witness
- Jesus
- Christ
- Verily
Exposition: John 10:6 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'This parable spake Jesus unto them: but they understood not what things they were which he spake unto them.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:7
Greek
Εἶπεν οὖν πάλιν ⸀αὐτοῖς ὁ Ἰησοῦς· Ἀμὴν ἀμὴν λέγω ὑμῖν ⸀ὅτι ἐγώ εἰμι ἡ θύρα τῶν προβάτων.Eipen oyn palin aytois o Iesoys· Amen amen lego ymin oti ego eimi e thyra ton probaton.
KJV: Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.
AKJV: Then said Jesus to them again, Truly, truly, I say to you, I am the door of the sheep.
ASV: Jesus therefore said unto them again, Verily, verily, I say unto you, I am the door of the sheep.
YLT: Jesus said therefore again to them, `Verily, verily, I say to you--I am the door of the sheep;
Commentary WitnessJohn 10:7Quoted commentary witness
Commentary Witness
John 10:7
7. I am the door. If this explanation had not been added, the whole discourse would have been allegorical. He now explains more clearly what was the chief part of the parable when he declares that he is the door The amount of what is stated is, that the principal point of all spiritual doctrine, on which souls are fed, consists in Christ. Hence also Paul, one of the shepherds, says: I reckon nothing to be worth knowing but Jesus Christ, (1 Corinthians 2:2.) And this mode of expression conveys the same meaning as if Christ had testified that to him alone we must all be gathered together. Therefore, he invokes and exhorts all who desire salvation to come to him. By these words, he means that in vain do they wander about who leave him to go to God, because there is but one open door , and all approach in any other way is prohibited.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:7
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Christ
- Paul
- Jesus Christ
- Therefore
Exposition: John 10:7 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:8
Greek
πάντες ὅσοι ἦλθον ⸂πρὸ ἐμοῦ⸃ κλέπται εἰσὶν καὶ λῃσταί· ἀλλʼ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα.pantes osoi elthon pro emoy kleptai eisin kai lestai· all oyk ekoysan ayton ta probata.
KJV: All that ever came before me are thieves and robbers: but the sheep did not hear them.
AKJV: All that ever came before me are thieves and robbers: but the sheep did not hear them.
ASV: All that came before me are thieves and robbers: but the sheep did not hear them.
YLT: all, as many as came before me, are thieves and robbers, but the sheep did not hear them;
Commentary WitnessJohn 10:8Quoted commentary witness
Commentary Witness
John 10:8
8. All who came before me. The words πάντες ὅσοι may be literally rendered, all as many as came before me They who restrict this expression to Judas the Galilean, and such persons, depart widely, in my opinion, from Christ’s meaning; for he contrasts all false doctrine, in general, with the Gospel, and all false prophets with faithful teachers. Nor would it even be unreasonable to extend this statement to the Gentiles, that all who, from the beginning of the world, have professed to be teachers, and have not labored to gather sheep to Christ, have abused this title for destroying souls. But this does not at all apply to Moses and the Prophets, who had no other object in view than to establish the kingdom of Christ. For it ought to be observed, that a contrast is here made between the words of Christ and those things which are opposed to them. But so far are we from discovering any contradiction between the Law and the doctrine of the Gospel, that the Law is nothing else than a preparation for the Gospel. In short, Christ testifies that all the doctrines, by which the world has been led away from him, are so many deadly plagues; because, apart from him, there is nothing but destruction and horrible confusion. Meanwhile, we see of what importance antiquity is with God, and in what estimation it ought to be held by us, when it enters, as it were, into a contest with Christ. That no man may be moved by the consideration, that there have been teachers, in all ages, who gave themselves no concern whatever about directing men to Christ, Christ expressly states that it is of no consequence how many there have been of this description, or how early they began to appear; for it ought to be considered that there is but one door , and that they who leave it, and make openings or breaches in the walls, are thieves But the sheep did not hear them. He now confirms more clearly what he had already spoken more obscurely and in the figure of an allegory, that they who were led out of the way by impostors did not belong to the Church of God. This is said, first, that when we see a great multitude of persons going astray, we may not resolve to perish through their example; and, next, that we may not waver, when God permits impostors to deceive many. For it is no light consolation, and no small ground of confidence, when we know that Christ, by his faithful protection, has always guarded his sheep, amidst the various attacks and crafty devices of wolves and robbers, so that there never was one of them that deserted him. But here a question arises, When does a person begin to belong to the flock of the Son of God? For we see many who stray and wander through deserts during the greater part of their life, and are at length brought into the fold of Christ. I reply, the word sheep is here used in two ways. When Christ says afterwards, that he has other sheep besides, he includes all the elect of God, who had at that time no resemblance to sheep At present, he means sheep which bore the shepherd’s mark. By nature, we are at the greatest possible distance from being sheep ; but, on the contrary, are born lions, tigers, wolves, and bears, until the Spirit of Christ tames us, and from wild and savage beasts forms us to be mild sheep Thus, according to the secret election of God, we are already sheep in his heart, before we are born; but we begin to be sheep in ourselves by the calling, by which he gathers us into his fold. Christ declares that they who are called into the order of believers are so firmly bound together, that they cannot stray or wander, or be carried about by any wind of new doctrine. It will perhaps be objected, that even those who had been devoted to Christ frequently go astray, and that this is proved by frequent experience, and that it is not without good reason that Ezekiel ascribes it to the good Shepherd, that he gathers the scattered sheep , (Ezekiel 34:12.) I readily acknowledge that it frequently happens, that they who had belonged to the household of faith are, for a time, estranged; but this is not at variance with Christ’s statement, for, so far as they go astray, they cease, in some respects, to be sheep What Christ means is simply this, that all the elect of God, though they were tempted to go astray in innumerable ways, were kept in obedience to the pure faith, so that they were not exposed as a prey to Satan, or to his ministers. But this work of God is not less astonishing, when he again gathers the sheep which had wandered for a little, than if they had all along continued to be shut up in the fold. It is always true, and without a single exception, that they who go out from us were not of us, but that they who were of us remain with us to the end, (1 John 2:19.) This passage ought to strike us with the deepest shame; first, because we are so ill accustomed to the voice of our Shepherd , that there are hardly any who do not listen to it with indifference; and, next, because we are so slow and indolent to follow him. I speak of the good, or of those who are at least passable; for the greater part of those who boast that they are Christ’s disciples kick fiercely against him. Lastly, as soon as the voice of any stranger has sounded in our ears, we are hurried to and fro; and this lightness and unsteadiness sufficiently shows how little progress we have hitherto made in the faith. But if the number of believers is smaller than might be desired, and if out of this small number a large proportion be continually dropping off, faithful teachers have this consolation to support them, that the elect of God, who are Christ’s sheep, listen to them. It is our duty, indeed, to labor diligently, and to strive by every possible method, that the whole world may be brought, if possible, into the unity of the faith; but let us, in the meantime, be well satisfied with belonging to the number.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Ezekiel 34:12
- 1 John 2:19
Named authorities or texts detected in the witness
- Ray
- Moses
- Galilean
- Gospel
- Gentiles
- Christ
- Prophets
- Meanwhile
- Thus
- Shepherd
- Satan
- Lastly
Exposition: John 10:8 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'All that ever came before me are thieves and robbers: but the sheep did not hear them.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:9
Greek
ἐγώ εἰμι ἡ θύρα· διʼ ἐμοῦ ἐάν τις εἰσέλθῃ σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.ego eimi e thyra· di emoy ean tis eiselthe sothesetai kai eiseleysetai kai exeleysetai kai nomen eyresei.
KJV: I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
AKJV: I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.
ASV: I am the door; by me if any man enter in, he shall be saved, and shall go in and go out, and shall find pasture.
YLT: I am the door, through me if any one may come in, he shall be saved, and he shall come in, and go out, and find pasture.
Commentary WitnessJohn 10:9Quoted commentary witness
Commentary Witness
John 10:9
9. If any man enter by me. The highest consolation of believers is, that when they have once embraced Christ, they learn that they are out of danger; for Christ promises to them salvation and happiness. He afterwards divides it into two parts. He shall go in and out, and find pasture. First, they shall go safely wherever they find necessary; and, next, they shall be fed to the full. By going in and out , Scripture often denotes all the actions of the life, as we say in French, aller et venir , ( to go and come ,) which means, to dwell These words, therefore, present to us a twofold advantage of the Gospel, that our souls shall find pasture in it, which otherwise become faint and famished, and are fed with nothing but wind; and, next, because he will faithfully protect and guard us against the attacks of wolves and robbers.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:9
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Christ
- First
- French
- Gospel
Exposition: John 10:9 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:10
Greek
ὁ κλέπτης οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπολέσῃ· ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσιν καὶ περισσὸν ἔχωσιν.o kleptes oyk erchetai ei me ina klepse kai thyse kai apolese· ego elthon ina zoen echosin kai perisson echosin.
KJV: The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.
AKJV: The thief comes not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.
ASV: The thief cometh not, but that he may steal, and kill, and destroy: I came that they may have life, and may have it abundantly.
YLT: `The thief doth not come, except that he may steal, and kill, and destroy; I came that they may have life, and may have it abundantly.
Commentary WitnessJohn 10:10Quoted commentary witness
Commentary Witness
John 10:10
10. The thief cometh not. By this saying, Christ — if we may use the expression — pulls our ear, that the ministers of Satan may not come upon us by surprise, when we are in a drowsy and careless state; for our excessive indifference exposes us, on every side, to false doctrines. For whence arises credulity so great, that they who ought to have remained fixed in Christ, fly about in a multitude of errors, but because they do not sufficiently dread or guard against so many false teachers? And not only so, but our insatiable curiosity is so delighted with the new and strange inventions of men, that, of our own accord, we rush with mad career to meet thieves and wolves. Not without reason, therefore, does Christ testify that false teachers, whatever may be the mildness and plausibility of their demeanour, always carry about a deadly poison, that we may be more careful to drive them away from us. A similar warning is given by Paul, See that no man rob you through vain philosophy, (Colossians 2:8.) I am come. This is a different comparison; for Christ, having hitherto called himself the door, and declared that they who bring sheep to this door are true shepherds , now assumes the character of a shepherd, and indeed affirms that he is the only shepherd Indeed, there is no other to whom this honor and title strictly belongs; for, as to all the faithful shepherds of the Church, it is he who raises them up, endows them with the necessary qualifications, governs them by his Spirit, and works by them; and therefore they do not prevent him from being the only Governor of his Church, or from holding the distinction of being the only Shepherd For, though he employs their ministry, still he does not cease to fulfill and discharge the office of a shepherd by his own power; and they are masters and teachers in such a manner as not to interfere with his authority as a Master. In short, when the term shepherd is applied to men, it is used, as we say, in a subordinate sense; and Christ shares the honor with his ministers in such a manner, that he still continues to be the only shepherd both of themselves and of the whole flock. That they may have life. When he says that he is come , that the sheep may have life , he means that they only who do not submit to his staff and crook (Psalm 23:4) are exposed to the ravages of wolves and thieves; and — to give them greater confidence — he declares that life is continually increased and strengthened in those who do not revolt from him. And, indeed, the greater progress that any man makes in faith, the more nearly does he approach to fullness of life, because the Spirit, who is life, grows in him. John 10:11-15 11. I am the good shepherd; the good shepherd giveth his life for the sheep. 12. But the hireling, and he who is not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf teareth them, and scattereth the sheep. 13. The hireling fleeth, because he is a hireling, and careth not for the sheep. 14. I am the good shepherd, and know my sheep, and am known by mine. 15. As the Father knoweth me, I also know the Father, and I lay down my life for the sheep.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Colossians 2:8
- Psalm 23:4
- John 10:11-15
Named authorities or texts detected in the witness
- Philo
- Christ
- Paul
- Indeed
- Church
- For
- Master
- And
- Father
Exposition: John 10:10 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:11
Greek
Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων·Ego eimi o poimen o kalos· o poimen o kalos ten psychen aytoy tithesin yper ton probaton·
KJV: I am the good shepherd: the good shepherd giveth his life for the sheep.
AKJV: I am the good shepherd: the good shepherd gives his life for the sheep.
ASV: I am the good shepherd: the good shepherd layeth down his life for the sheep.
YLT: `I am the good shepherd; the good shepherd his life layeth down for the sheep;
Commentary WitnessJohn 10:11Quoted commentary witness
Commentary Witness
John 10:11
11. The good shepherd giveth his life for the sheep. From the extraordinary affection which he bears towards the sheep, he shows how truly he acts towards them as a shepherd; for he is so anxious about their salvation, that he does not even spare his own life. Hence it follows, that they who reject the guardianship of so kind and amiable a shepherd are exceedingly ungrateful, and deserve a hundred deaths, and are exposed to every kind of harm. The remark of Augustine is exceedingly just, that this passage informs us what we ought to desire, what we ought to avoid, and what we ought to endure, in the government of the Church. Nothing is more desirable than that the Church should be governed by good and diligent shepherds Christ declares that he is the good shepherd , who keeps his Church safe and sound, first, by himself, and, next, by his agents. Whenever there is good order, and fit men hold the government, then Christ shows that he is actually the shepherd But there are many wolves and thieves who, wearing the garb of shepherds , wickedly scatter the Church. Whatever name such persons may assume, Christ threatens that we must avoid them.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Church
Exposition: John 10:11 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'I am the good shepherd: the good shepherd giveth his life for the sheep.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:12
Greek
ὁ ⸀μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ⸀ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει— καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ ⸀σκορπίζει—o misthotos kai oyk on poimen, oy oyk estin ta probata idia, theorei ton lykon erchomenon kai aphiesin ta probata kai pheygei kai o lykos arpazei ayta kai skorpizei
KJV: But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.
AKJV: But he that is an hireling, and not the shepherd, whose own the sheep are not, sees the wolf coming, and leaves the sheep, and flees: and the wolf catches them, and scatters the sheep.
ASV: He that is a hireling, and not a shepherd, whose own the sheep are not, beholdeth the wolf coming, and leaveth the sheep, and fleeth, and the wolf snatcheth them, and scattereth them:
YLT: and the hireling, and not being a shepherd, whose own the sheep are not, doth behold the wolf coming, and doth leave the sheep, and doth flee; and the wolf catcheth them, and scattereth the sheep;
Commentary WitnessJohn 10:12Quoted commentary witness
Commentary Witness
John 10:12
12. But the hireling. By hirelings we are to understand those who retain the pure doctrine, and who proclaim the truth, as Paul says, to serve a purpose rather than from pure zeal. Though such persons do not serve Christ faithfully, yet we ought to hear them; for Christ wished that the Pharisees should be heard, because they sat in Moses ’ seat , (Matthew 23:2;) and, in like manner, we ought to give such honor to the Gospel, as not to shrink from its ministers, though they be not good men. And as even the slightest offenses render the Gospel distasteful to us, that we may not be hindered by such false delicacy, let us always remember what I have formerly suggested, that if the Spirit of Christ does not operate so powerfully in ministers, as to make it plainly evident that he is their shepherd , we suffer the punishment of our sins, and yet our obedience is proved. And he who is not the shepherd. Though Christ claims for himself alone the name of a shepherd, yet he indirectly states that, in some respects, he holds it in common with the agents by whom he acts. For we know that there have been many, since the time of Christ, who did not hesitate to shed their blood for the salvation of the Church; and even the prophets, before his coming, did not spare their own life. But in his own person he holds out a perfect example, so as to lay down a rule for his ministers. For how base and shameful is our indolence, if our life is more dear to us than the salvation of the Church, which Christ preferred to his own life! What is here said about laying down life for the sheep , may be viewed as an undoubted and principal mark of paternal affection. Christ intended, first, to demonstrate what a remarkable proof he gave of his love toward us, and, next, to excite all his ministers to imitate his example. Yet we must attend to the difference between them and him. He laid down his life as the price of satisfaction, shed his blood to cleanse our souls, offered his body as a propitiatory sacrifice, to reconcile the Father to us. Nothing of all this can exist in the ministers of the Gospel, all of whom need to be cleansed, and receive atonement and reconciliation to God by that single sacrifice. But Christ does not argue here about the efficacy or benefit of his death, so as to compare himself to others, but to prove with what zeal and affection he is moved towards us, and, next, to invite others to follow his example. In short, as it belongs exclusively to Christ to procure life for us by his death, and to fulfill all that is contained in the Gospel, so it is the universal duty of all pastors or shepherds , to defend the doctrine which they proclaim, even at the expense of their life, and to seal the doctrine of the Gospel with their blood, and to show that it is not in vain that they teach that Christ has procured salvation for themselves and for others. But here a question may be put. Ought we to reckon that man a hireling, who, for any reason whatever, shrinks from encountering the wolves? This was anciently debated as a practical question, when tyrants raged cruelly against the Church. Tertullian, and others of the same class, were, in my opinion, too rigid on this point. I prefer greatly the moderation of Augustine, who allows pastors to flee on the condition that, by their flight, they contribute more to the public safety than they would do by betraying the flock committed to their charge. And he shows that this is done, when the Church is not deprived of well-qualified ministers, and when the life of the pastor in particular is so eagerly sought, that his absence mitigates the rage of enemies. But it the flock — as well as the pastor — be in danger, and if there be reason to believe that the pastor flees, not so much from a desire to promote the public advantage as from a dread of dying, Augustine contends that this is not at all lawful, because the example of his flight will do more injury than his life can do good in future. The reader may consult the Epistle to Bishop Honoratus, (Ep. 108) On this ground it was lawful for Cyprian to flee, who was so far from shuddering at death, that he nobly refused to accept the offer of saving his life by a treacherous denial of his Master. Only it must be held that a pastor ought to prefer his flock, or even a single sheep, to his own life. Whose own the sheep are not. Christ appears here to make all shepherds besides himself to be, without exception, hirelings ; for, since he alone is shepherd , none of us have a right to say that the sheep which he feeds are his own But let us remember that they who are guided by the Spirit of God reckon that to be their own which belongs to their Head; and that not in order to claim power for themselves, but to keep faithfully what has been committed to their charge. For he who is truly united to Christ will never cease to take an interest in that which He valued so highly. This is what he afterwards says:
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 23:2
Named authorities or texts detected in the witness
- Ray
- Moses
- Gospel
- Christ
- Church
- Tertullian
- Augustine
- Bishop Honoratus
- Ep
- Master
- Head
Exposition: John 10:12 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:13
Greek
⸀ὅτι μισθωτός ἐστιν καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων.oti misthotos estin kai oy melei ayto peri ton probaton.
KJV: The hireling fleeth, because he is an hireling, and careth not for the sheep.
AKJV: The hireling flees, because he is an hireling, and cares not for the sheep.
ASV: he fleeth because he is a hireling, and careth not for the sheep.
YLT: and the hireling doth flee because he is an hireling, and is not caring for the sheep.
Commentary WitnessJohn 10:13Quoted commentary witness
Commentary Witness
John 10:13
13. The hireling fleeth. The reason is, because he careth not for the sheep , which means, that his heart is not moved by the scattering of the flock, because he thinks that it does not at all belong to him. For he who looks to the hire , and not to the flock, though he may deceive others, when the Church is in a state of tranquillity, yet when he comes into the contest, will give proof of his treachery.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:13
Source lane
Apologetics Bible source bundle
Exposition: John 10:13 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'The hireling fleeth, because he is an hireling, and careth not for the sheep.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:14
Greek
ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, καὶ γινώσκω τὰ ἐμὰ καὶ ⸂γινώσκουσί με τὰ ἐμά⸃,ego eimi o poimen o kalos, kai ginosko ta ema kai ginoskoysi me ta ema,
KJV: I am the good shepherd, and know my sheep, and am known of mine.
AKJV: I am the good shepherd, and know my sheep, and am known of mine.
ASV: I am the good shepherd; and I know mine own, and mine own know me,
YLT: `I am the good shepherd, and I know my sheep , and am known by mine,
Commentary WitnessJohn 10:14Quoted commentary witness
Commentary Witness
John 10:14
14. And I know my sheep, and am known by mine. In the former clause, he again holds out his love towards us; for knowledge proceeds from love, and is accompanied by care. But it means also that he utterly disregards all who do not obey the Gospel, as he repeats in the second clause, and confirms what he had formerly said, that — on the other hand — he is known by the sheep
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Gospel
Exposition: John 10:14 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'I am the good shepherd, and know my sheep, and am known of mine.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:15
Greek
καθὼς γινώσκει με ὁ πατὴρ κἀγὼ γινώσκω τὸν πατέρα, καὶ τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων.kathos ginoskei me o pater kago ginosko ton patera, kai ten psychen moy tithemi yper ton probaton.
KJV: As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.
AKJV: As the Father knows me, even so know I the Father: and I lay down my life for the sheep.
ASV: even as the Father knoweth me, and I know the Father; and I lay down my life for the sheep.
YLT: according as the Father doth know me, and I know the Father, and my life I lay down for the sheep,
Commentary WitnessJohn 10:15Quoted commentary witness
Commentary Witness
John 10:15
15. As the Father knoweth me. It is unnecessary, and is not even expedient, that we should enter into those thorny questions, How is it that the Father knows his Wisdom? For Christ simply declares that, so far as he is the bond of our union with God, he is placed between Him and us; as if he had said, that it is no more possible for him to forget us, than that he should be rejected or disregarded by the Father. At the same time, he demands the duty which we mutually owe to him, because, as he employs all the power which he has received from the Father for our protection, so he wishes that we should be obedient and devoted to him, as he is wholly devoted to his Father, and refers everything to him. John 10:16-18 16. And I have other sheep, which are not of this fold: them also I must bring, and they shall hear my voice, and there shall be one fold and one shepherd. 17. On this account the Father loveth me, because I lay down my life, that I may take it again. 18. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received from my Father.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:15
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 10:16-18
Named authorities or texts detected in the witness
- Father
Exposition: John 10:15 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:16
Greek
καὶ ἄλλα πρόβατα ἔχω ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης· κἀκεῖνα ⸂δεῖ με⸃ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσιν, καὶ ⸀γενήσονται μία ποίμνη, εἷς ποιμήν.kai alla probata echo a oyk estin ek tes ayles taytes· kakeina dei me agagein, kai tes phones moy akoysoysin, kai genesontai mia poimne, eis poimen.
KJV: And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.
AKJV: And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.
ASV: And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and they shall become one flock, one shepherd.
YLT: and other sheep I have that are not of this fold, these also it behoveth me to bring, and my voice they will hear, and there shall become one flock--one shepherd.
Commentary WitnessJohn 10:16Quoted commentary witness
Commentary Witness
John 10:16
* 16. ** And I have other sheep. Though some refer this indiscriminately to all, both Jews and Gentiles, who were not yet disciples of Christ, yet I have no doubt that he had in his eye the calling of the Gentiles. For he gives the appellation fold to the assemblage of the ancient people, by which they were separated from the other nations of the world, and united into one body as the heritage of God. The Jews had been adopted by God in such a manner, that he surrounded them with certain enclosures, which consisted of rites and ceremonies, that they might not be confounded with unbelievers, though the door of the fold was the gracious covenant of eternal life confirmed in Christ. For this reason he calls those sheep which had not the same mark, but belonged to a different class, other sheep In short, the meaning is, that the pastoral office of Christ is not confined within the limits of Judea, but is far more extensive. Augustine’s observation on this passage is undoubtedly true, that, as there are many wolves within the Church, so there are many sheep without But this is not applicable, in every respect, to the present passage, which relates to the outward aspect of the Church, because the Gentiles, who had been strangers for a time, were afterwards invited into the kingdom of God, along with the Jews. Yet I acknowledge that Augustine’s statement applies in this respect, that Christ gives the name of sheep to unbelievers, who in themselves were the farthest possible from being entitled to be called sheep And not only does he point out, by this term, what they will be, but rather refers this to the secret election of God, because we are already God’s sheep , before we are aware that He is our shepherd. In like manner, it is elsewhere said that we were enemies , when he loved us , (Romans 5:10;) and for this reason Paul also says that we were known by God , before we knew him , (Galatians 4:9.) Them also I must bring. He means that the election of God will be secure, so that nothing of all that he wishes to be saved shall perish. For the secret purpose of God, by which men were ordained to life, is at length manifested in his own time by the calling, — the effectual calling, when he regenerates by his Spirit, to be his sons, those who formerly were begotten of flesh and blood. But it may be asked, How were the Gentiles brought to be associated with the Jews? For the Jews were not under the necessity of rejecting the covenant which God made with their fathers, in order to become Christ’s disciples; and the Gentiles, on the other hand, were not under the necessity of submitting to the yoke of the Law, that, being ingrafted in Christ, they might be associated with the Jews. Here we must attend to the distinction between the substance of the covenant and the outward appendages. For the Gentiles could not assent to the faith of Christ in any other way than by embracing that everlasting covenant on which the salvation of the world was founded. In this manner were fulfilled the predictions, Strangers shall speak the language of Canaan, (Isaiah 19:18.) Again, Ten men of the Gentiles shall take hold of the cloak of one Jew, and say, We will go with you, (Zechariah 8:23.) Again, Many nations shall come, and say, Come, and let us go up to the mountain of the Lord, (Isaiah 2:4; Micah 4:2.) Abraham was also called a father of many nations , (Genesis 17:5; Romans 4:17,) because they shall come from the East and from the West, who shall sit down with him in the kingdom of God, (Matthew 8:11.) As to ceremonies, they are the middle wall of partition , which, Paul informs us, hath been thrown down , (Ephesians 2:14.) Thus, we have been associated with the Jews in the unity of the faith, as to the substance; and the ceremonies were abolished, that there might be nothing to prevent the Jews from stretching out their hand to us. And there shall be one fold and one shepherd That is, that all the children of God may be gathered and united into one body; as we acknowledge that there is one holy universal Church, and there must be one body with one head. There is one God, says Paul, one faith, one baptism. Therefore we ought to be one, as we are called into one hope, (Ephesians 4:4, 5.) Now though this flock appears to be divided into different folds, yet they are kept within enclosures which are common to all believers who are scattered throughout the whole world; because the same word is preached to all, they use the same sacraments, they have the same order of prayer, and every thing that belongs to the profession of faith. And they shall hear my voice. We must observe the way in which the flock of God is gathered. It is, when all have one shepherd , and when his voice alone is heard These words mean that, when the Church submits to Christ alone, and obeys his commands, and hears his voice and his doctrine, then only is it in a state of good order. If Papists can show us that there is any thing of this sort among them, let them enjoy the title of The Church, of which they vaunt so much. But if Christ is silent there, if his majesty is trodden under foot, if his sacred ordinances are held up to scorn, what else is their unity but a diabolical conspiracy, which is worse and far more to be abhorred than any dispersion? Let us therefore remember that we ought always to begin with the Head. Hence also the Prophets, when they describe the restoration of the Church, always join David the king with God; as if they said, that there is no Church where Christ does not reign, and that there is no kingdom of God, but where the honor of shepherd *is granted to Christ.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:16
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Romans 5:10
- Galatians 4:9
- Isaiah 19:18
- Zechariah 8:23
- Isaiah 2:4
- Micah 4:2
- Genesis 17:5
- Romans 4:17
- Matthew 8:11
- Ephesians 2:14
- Ephesians 4:4
Named authorities or texts detected in the witness
- Ray
- Gentiles
- Christ
- Judea
- Church
- Jews
- Law
- Canaan
- Again
- Jew
- Come
- Lord
- West
- Thus
- Paul
- The Church
- Head
- Prophets
Exposition: John 10:16 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:17
Greek
διὰ τοῦτό ⸂με ὁ πατὴρ⸃ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν.dia toyto me o pater agapa oti ego tithemi ten psychen moy, ina palin labo ayten.
KJV: Therefore doth my Father love me, because I lay down my life, that I might take it again.
AKJV: Therefore does my Father love me, because I lay down my life, that I might take it again.
ASV: Therefore doth the Father love me, because I lay down my life, that I may take it again.
YLT: `Because of this doth the Father love me, because I lay down my life, that again I may take it;
Commentary WitnessJohn 10:17Quoted commentary witness
Commentary Witness
John 10:17
* 17. ** On this account the Father loveth me. There is, indeed, another and a higher reason why the Father loveth the Son ; for it was not in vain that a voice was heard from heaven, This is my beloved Son, in whom the good-pleasure of God dwells, (Matthew 3:17; 17:5.) But as he was made man on our account, and as the Father delighted in him, in order that he might reconcile us to himself, we need not wonder if he declares it to be the reason why the Father loveth him , that our salvation is dearer to him than his own life. This is a wonderful commendation of the goodness of God to us, and ought justly to arouse our whole souls into rapturous admiration, that not only does God extend to us the love which is due to the only-begotten Son, but he refers it to us as the final cause. And indeed there was no necessity that Christ should take upon him our flesh, in which he was beloved , but that it might be the pledge of the mercy of his Father in redeeming us. That I may take it again. As the disciples might be deeply grieved on account of what they had heard about the death of Christ, and as their faith might even be greatly shaken, he comforts them by the hope of his resurrection, which would speedily take place; as if he said, that he would not die on the condition of being swallowed up by death, but in order that he might soon rise again as a conqueror. And even at the present day, we ought to contemplate the death of Christ, so as to remember, at the same time, the glory of his resurrection. Thus, we know that he is life *, because, in his contest with death, he obtained a splendid victory, and achieved a noble triumph.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 3:17
Named authorities or texts detected in the witness
- Son
- Christ
- Thus
Exposition: John 10:17 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'Therefore doth my Father love me, because I lay down my life, that I might take it again.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:18
Greek
οὐδεὶς ⸀αἴρει αὐτὴν ἀπʼ ἐμοῦ, ἀλλʼ ἐγὼ τίθημι αὐτὴν ἀπʼ ἐμαυτοῦ. ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν· ταύτην τὴν ἐντολὴν ἔλαβον παρὰ τοῦ πατρός μου.oydeis airei ayten ap emoy, all ego tithemi ayten ap emaytoy. exoysian echo theinai ayten, kai exoysian echo palin labein ayten· tayten ten entolen elabon para toy patros moy.
KJV: No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.
AKJV: No man takes it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. ¶
ASV: No one taketh it away from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment received I from my Father.
YLT: no one doth take it from me, but I lay it down of myself; authority I have to lay it down, and authority I have again to take it; this command I received from my Father.'
Commentary WitnessJohn 10:18Quoted commentary witness
Commentary Witness
John 10:18
* 18. ** No man taketh it from me. This is another consolation, by which the disciples may take courage as to the death of Christ, that he does not die by constraint, but offers himself willingly for the salvation of his flock. Not only does he affirm that men have no power to put him to death, except so far as he permits them, but he declares that he is free from every violence of necessity. It is otherwise with us, for we are laid under a necessity of dying on account of our sins. True, Christ himself was born a mortal man; but this was a voluntary submission, and not a bondage laid upon him by another. Christ intended, therefore, to fortify his disciples, that, when they saw him shortly afterwards dragged to death, they might not be dismayed, as if he had been oppressed by enemies, but might acknowledge that it was done by the wonderful Providence of God, that he should die for the redemption of his flock. And this doctrine is of perpetual advantage, that the death of Christ is an expiation for our sins, because it was a voluntary sacrifice, according to the saying of Paul, By the obedience of one many were made righteous, (Romans 5:19.) But I lay it down of myself. These words may be explained in two ways; either that Christ divests himself of life, but still remains what he was, just as a person would lay aside a garment from his body, or, that he dies by his own choice. This commandment have I received from my Father. He recalls our attention to the eternal purpose of the Father, in order to inform us that He had such care about our salvation, that he dedicated to us his only-begotten Son great and excellent as he is; and Christ himself, who came into the world to be in all respects obedient to the Father , confirms the statement, that he has no other object in view than to promote our benefit. John 10:19-30 19. A division therefore arose again among the Jews on account of those sayings. 20. And many of them said, He hath a devil, and is mad: why do you hear him? 21. Others said, These are not the words of a demoniac. Can a devil open the eyes of the blind? 22. And it was the feast of Dedication at Jerusalem, and it was winter. 23. And Jesus was walking in the temple in Solomon’s porch. 24. The Jews then surrounded him, and said to him, How long dost thou keep our soul in suspense? If thou be the Christ, tell us plainly. 25. Jesus answered them, I have told you, but you do not believe. The works which I do in my Father’s name testify of me. 26. But you do not believe, because you are not of my sheep, as I said to you. 27. My sheep hear my voice, and I know them, and they follow me. 28. And I give them eternal life, and they shall never perish, nor shall any one wrest them out of my hand. 29. My Father, who gave them to me, is greater than all; and none can wrest them out of my Father’s hand. 30. * I and my Father are one.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Romans 5:19
- John 10:19-30
Named authorities or texts detected in the witness
- Ovid
- Jesus
- Christ
- True
- Paul
- Father
- Jerusalem
- My Father
Exposition: John 10:18 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:19
Greek
⸀Σχίσμα πάλιν ἐγένετο ἐν τοῖς Ἰουδαίοις διὰ τοὺς λόγους τούτους.Schisma palin egeneto en tois Ioydaiois dia toys logoys toytoys.
KJV: There was a division therefore again among the Jews for these sayings.
AKJV: There was a division therefore again among the Jews for these sayings.
ASV: There arose a division again among the Jews because of these words.
YLT: Therefore, again, there came a division among the Jews, because of these words,
Commentary WitnessJohn 10:19Quoted commentary witness
Commentary Witness
John 10:19
19. A division therefore arose again. The advantage gained by Christ’s discourse was, that it procured him some disciples; but as his doctrine has also many adversaries, hence arises a division , so that they are split into parties, who formerly appeared to be one body of the Church. for all, with one consent, professed that they worshipped the God of Abraham and complied with the Law of Moses; but now, when Christ comes forward, they begin to differ on his account. If that profession had been sincere, Christ, who is the strongest bond of charity, and whose office it is to gather those things which are scattered, would not break up their agreement. But Christ, by the light of his Gospel, exposes the hypocrisy of many who, while they had nothing but a false and hypocritical pretense, boasted that they were the people of God. Thus, the wickedness of many is still the reason why the Church is troubled by divisions , and why contentions are kindled. Yet those who disturb the peace, throw the blame on us, and call us Schismatics; for the principal charge which the Papists bring against us is, that our doctrine has shaken the tranquillity of the Church. Yet the truth is, that, if they would yield submissively to Christ, and give their support to the truth, all the commotions would immediately be allayed. But when they utter murmurs and complaints against Christ, and will not allow us to be at rest on any other condition than that the truth of God shall be extinguished, and that Christ shall be banished from his kingdom, they have no right to accuse us of the crime of schism; for it is on themselves, as every person sees, that this crime ought to be charged. We ought to be deeply grieved that the Church is torn by divisions arising among those who profess the same religion; but it is better that there are some who separate themselves from the wicked, to be united to Christ their Head, than that all should be of one mind in despising God. Consequently, when schisms arise, we ought to inquire who they are that revolt from God and from his pure doctrine.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:19
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Moses
- Church
- Christ
- But Christ
- Gospel
- Thus
- Schismatics
- Head
- Consequently
Exposition: John 10:19 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'There was a division therefore again among the Jews for these sayings.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:20
Greek
ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν· Δαιμόνιον ἔχει καὶ μαίνεται· τί αὐτοῦ ἀκούετε;elegon de polloi ex ayton· Daimonion echei kai mainetai· ti aytoy akoyete;
KJV: And many of them said, He hath a devil, and is mad; why hear ye him?
AKJV: And many of them said, He has a devil, and is mad; why hear you him?
ASV: And many of them said, He hath a demon, and is mad; why hear ye him?
YLT: and many of them said, `He hath a demon, and is mad, why do ye hear him?'
Commentary WitnessJohn 10:20Quoted commentary witness
Commentary Witness
John 10:20
20. He hath a devil. They employ the most offensive reproach which they can devise, in slandering Christ, that all may shudder at the thought of hearing him. For wicked men, that they may not be forced to yield to God, in a furious manner, and with closed eyes, break out into proud contempt of him, and excite others to the same rage, so that not a single word of Christ is heard in silence. But the doctrine of Christ has sufficient power in itself to defend it against slanders. And this is what believers mean by their reply,
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:20
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Christ
Exposition: John 10:20 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'And many of them said, He hath a devil, and is mad; why hear ye him?'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:21
Greek
⸀ἄλλοι ἔλεγον· Ταῦτα τὰ ῥήματα οὐκ ἔστιν δαιμονιζομένου· μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ⸀ἀνοῖξαι;alloi elegon· Tayta ta remata oyk estin daimonizomenoy· me daimonion dynatai typhlon ophthalmoys anoixai;
KJV: Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?
AKJV: Others said, These are not the words of him that has a devil. Can a devil open the eyes of the blind? ¶
ASV: Others said, These are not the sayings of one possessed with a demon. Can a demon open the eyes of the blind?
YLT: others said, `These sayings are not those of a demoniac; is a demon able blind men's eyes to open?'
Commentary WitnessJohn 10:21Quoted commentary witness
Commentary Witness
John 10:21
21. These are not the words of a demoniac. It is as if they demanded that men should judge from the fact itself; for the truth, as we have said, is strong enough to maintain itself. And this is the only protection of our faith, that wicked men will never be able to hinder the power and wisdom of God, and his goodness also, from shining in the Gospel.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:21
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Gospel
Exposition: John 10:21 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:22
Greek
Ἐγένετο ⸀τότε τὰ ἐγκαίνια ἐν ⸀τοῖς Ἱεροσολύμοις· ⸀χειμὼν ἦν,Egeneto tote ta egkainia en tois Ierosolymois· cheimon en,
KJV: And it was at Jerusalem the feast of the dedication, and it was winter.
AKJV: And it was at Jerusalem the feast of the dedication, and it was winter.
ASV: And it was the feast of the dedication at Jerusalem:
YLT: And the dedication in Jerusalem came, and it was winter,
Commentary WitnessJohn 10:22Quoted commentary witness
Commentary Witness
John 10:22
22. And it was the feast of Dedication. The Greek word (ἐγκαίνια) which we have translated dedication , properly signifies renovations ; because the temple, which had been polluted, was again consecrated by the command of Judas Maccabaeus; and at that time it was enacted that the day of the new dedication or consecration should be celebrated every year as a festival, that the people might recall to remembrance the grace of God, which had put an end to the tyranny of Antiochus. Christ appeared in the temple at that time, according to custom, that his preaching might yield more abundant fruit amidst a large assembly of men.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:22
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Dedication
- Judas Maccabaeus
- Antiochus
Exposition: John 10:22 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'And it was at Jerusalem the feast of the dedication, and it was winter.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:23
Greek
καὶ περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ ⸀τοῦ Σολομῶνος.kai periepatei o Iesoys en to iero en te stoa toy Solomonos.
KJV: And Jesus walked in the temple in Solomon’s porch.
AKJV: And Jesus walked in the temple in Solomon’s porch.
ASV: it was winter; and Jesus was walking in the temple in Solomon’s porch.
YLT: and Jesus was walking in the temple, in the porch of Solomon,
Commentary WitnessJohn 10:23Quoted commentary witness
Commentary Witness
John 10:23
23. And Jesus was walking in the temple, in Solomon’s porch. The Evangelist gives to Solomon’s porch the designation of the temple ; not that it was the sanctuary, but only an appendage to the temple Nor does he mean the ancient porch which was built by Solomon , which had been altogether destroyed by the Chaldeans, but that which the Jews — perhaps immediately after their return from the Babylonish captivity — built after the pattern of the ancient porch , and gave it the same name, that it might be more highly honored; and Herod afterwards built a new temple.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:23
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Chaldeans
Exposition: John 10:23 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'And Jesus walked in the temple in Solomon’s porch.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:24
Greek
ἐκύκλωσαν οὖν αὐτὸν οἱ Ἰουδαῖοι καὶ ἔλεγον αὐτῷ· Ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; εἰ σὺ εἶ ὁ χριστός, εἰπὲ ἡμῖν παρρησίᾳ.ekyklosan oyn ayton oi Ioydaioi kai elegon ayto· Eos pote ten psychen emon aireis; ei sy ei o christos, eipe emin parresia.
KJV: Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.
AKJV: Then came the Jews round about him, and said to him, How long do you make us to doubt? If you be the Christ, tell us plainly.
ASV: The Jews therefore came round about him, and said unto him, How long dost thou hold us in suspense? If thou art the Christ, tell us plainly.
YLT: the Jews, therefore, came round about him, and said to him, `Till when our soul dost thou hold in suspense? if thou art the Christ, tell us freely.'
Commentary WitnessJohn 10:24Quoted commentary witness
Commentary Witness
John 10:24
24. The Jews therefore surrounded him. This was undoubtedly a cunning attack on Christ, at least on the part of those with whom the scheme originated. For the common people might, without any fraud, desire that Christ would openly declare that God had sent him to be a deliverer; but a few persons, by trick and stratagem, wished to draw this word from him amidst the crowd, that he might be killed by a mob, or that the Romans might lay hands on him. How long dost thou keep our soul in suspense? By complaining of being kept in suspense , they pretend that they are so ardently desirous of the promised redemption, that their minds are eagerly and incessantly occupied by the expectation of Christ. And this is the true feeling of piety, to find nowhere else than in Christ alone, what will satisfy our minds, or give them true composure; as he himself says, Come to me, all you who labor and are heavy laden, and I will refresh you, and your souls shall find rest, (Matthew 11:28, 29.) Therefore, those who come to Christ ought to be prepared in the same manner as those men pretend to be. But they are wrong in accusing Christ, as if he had not hitherto confirmed their faith; for it was entirely their own fault that they had not a full and perfect knowledge of him. But this is always the case with unbelievers, that they choose rather to remain in doubt than to be founded on the certainty of the word of God. Thus, in our own day, we see many who voluntarily shut their eyes, and spread the clouds of their doubt, in order to darken the clear light of the Gospel. We see also many light spirits, who fly about in idle speculations, and never find, throughout their whole life, a permanent abode. Tell us plainly. When they demand that Christ shall declare himself freely , or openly and boldly, their meaning is, that he may no longer convey his meaning indirectly, and in a circuitous manner. Thus they charge his doctrine with obscurity, which, on the contrary, was abundantly plain and distinct, if the men who heard it had not been deaf. Now this history warns us, that we cannot avoid the artifices and slanders of wicked men, if we are called to preach the Gospel. Wherefore, we ought to be on the watch, and not to be surprised at it as a new thing, when the same thing happens to us as to our Master.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:24
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Matthew 11:28
Named authorities or texts detected in the witness
- Christ
- Therefore
- Thus
- Gospel
- Wherefore
- Master
Exposition: John 10:24 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:25
Greek
ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Εἶπον ὑμῖν καὶ οὐ πιστεύετε· τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός μου ταῦτα μαρτυρεῖ περὶ ἐμοῦ·apekrithe aytois o Iesoys· Eipon ymin kai oy pisteyete· ta erga a ego poio en to onomati toy patros moy tayta martyrei peri emoy·
KJV: Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me.
AKJV: Jesus answered them, I told you, and you believed not: the works that I do in my Father’s name, they bear witness of me.
ASV: Jesus answered them, I told you, and ye believe not: the works that I do in my Father’s name, these bear witness of me.
YLT: Jesus answered them, `I told you, and ye do not believe; the works that I do in the name of my Father, these testify concerning me;
Commentary WitnessJohn 10:25Quoted commentary witness
Commentary Witness
John 10:25
* 25. ** I have told you. Our Lord Jesus does not conceal that he is the Christ, and yet he does not teach them as if they were willing to learn, but rather reproaches them with obstinate malice, because, though they had been taught by the word and works of God, they had not yet made any progress. Accordingly, that they do not know him, he imputes to their own fault, as if he said: “My doctrine is easily enough understood, but the blame lies with you, because you maliciously resist God.” The works which I do. He speaks of his works, in order to convict them of being doubly obstinate; for, besides the doctrine, they had a striking testimony in his miracles, if they had not been ungrateful to God. He twice repeats the words, You do not believe , in order to prove that, of their own accord, they were deaf to doctrine, and blind to works; which is a proof of extreme and desperate malice. He says that he did the works in the name of his Father; * because his design was, to testify the power of God in them, by which it might be openly declared that he came from God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:25
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jesus
- Christ
- Accordingly
- Father
Exposition: John 10:25 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:26
Greek
ἀλλὰ ὑμεῖς οὐ πιστεύετε, ⸂ὅτι οὐκ⸃ ἐστὲ ἐκ τῶν προβάτων τῶν ⸀ἐμῶν.alla ymeis oy pisteyete, oti oyk este ek ton probaton ton emon.
KJV: But ye believe not, because ye are not of my sheep, as I said unto you.
AKJV: But you believe not, because you are not of my sheep, as I said to you.
ASV: But ye believe not, because ye are not of my sheep.
YLT: but ye do not believe, for ye are not of my sheep,
Commentary WitnessJohn 10:26Quoted commentary witness
Commentary Witness
John 10:26
* 26. ** Because you are not of my sheep. He assigns a higher reason why they do not believe either in his miracles or in his doctrine. It is, because they are reprobate. We must observe Christ’s design; for, since they boasted of being the Church of God, that their unbelief may detract nothing from the authority of the Gospel, he affirms that the gift of believing is a special gift. And, indeed, before that men know God , they must first be known by him , as Paul says, (Galatians 4:9.) On the other hand, those to whom God does not look must always continue to look away from him. If any one murmur at this, arguing that the cause of unbelief dwells in God, because he alone has power to make sheep ; I reply, He is free from all blame, for it is only by their voluntary malice that men reject his grace. God does all that is necessary to induce them to believe, but who shall tame wild beasts? This will never be done, till the Spirit of God change them into sheep * They who are wild will in vain attempt to throw on God the blame of their wildness, for it belongs to their own nature. In short, Christ means that it is not wonderful, if there are few who obey his Gospel, because all whom the Spirit of God does not subdue to the obedience of faith are wild and fierce beasts. So much the more unreasonable and absurd is it, that the authority of the Gospel should depend on the belief of men; but believers ought rather to consider, that they are the more strongly bound to God, because, while others remain in a state of blindness, they are drawn to Christ by the illumination of the Spirit. Here, too, the ministers of the Gospel have ground of consolation, if their labor be not profitable to all.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:26
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Galatians 4:9
Named authorities or texts detected in the witness
- Gospel
- And
- Here
Exposition: John 10:26 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'But ye believe not, because ye are not of my sheep, as I said unto you.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:27
Greek
τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ⸀ἀκούουσιν, κἀγὼ γινώσκω αὐτά, καὶ ἀκολουθοῦσίν μοι,ta probata ta ema tes phones moy akoyoysin, kago ginosko ayta, kai akoloythoysin moi,
KJV: My sheep hear my voice, and I know them, and they follow me:
AKJV: My sheep hear my voice, and I know them, and they follow me:
ASV: My sheep hear my voice, and I know them, and they follow me:
YLT: according as I said to you: My sheep my voice do hear, and I know them, and they follow me,
Commentary WitnessJohn 10:27Quoted commentary witness
Commentary Witness
John 10:27
* 27. ** My sheep hear my voice. He proves by an argument drawn from contraries, that they are not sheep , because they do not obey the Gospel. For God effectually calls all whom he has elected, so that the sheep of Christ are proved by their faith. And, indeed, the reason why the name of sheep is applied to believers is, that they surrender themselves to God, to be governed by the hand of the Chief Shepherd, and, laying aside the fierceness of their nature, become mild and teachable. It is no small consolation to faithful teachers, that, though the greater part of the world do not listen to Christ, yet he has his sheep whom he knows , and by whom he is also known Let them do their utmost to bring the whole world into the fold of Christ; but when they do not succeed according to their wish, let them be satisfied with this single consideration, that they who are sheep *will be gathered by their agency. The rest has been already explained.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:27
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Gospel
- And
- Chief Shepherd
- Christ
Exposition: John 10:27 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'My sheep hear my voice, and I know them, and they follow me:'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:28
Greek
κἀγὼ ⸂δίδωμι αὐτοῖς ζωὴν αἰώνιον⸃, καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου.kago didomi aytois zoen aionion, kai oy me apolontai eis ton aiona, kai oych arpasei tis ayta ek tes cheiros moy.
KJV: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
AKJV: And I give to them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
ASV: and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand.
YLT: and life age-during I give to them, and they shall not perish--to the age, and no one shall pluck them out of my hand;
Commentary WitnessJohn 10:28Quoted commentary witness
Commentary Witness
John 10:28
* 28. ** And they shall never perish. It is an inestimable fruit of faith, that Christ bids us be convinced of our security when we are brought by faith into his fold. But we must also observe on what foundation this certainty rests. It is because he will be a faithful guardian of our salvation, for he testifies that our salvation is in his hand And if this were not enough, he says that they will be safely guarded by the power of his Father This is a remarkable passage, by which we are taught that the salvation of all the elect is not less certain than the power of God is invincible. Besides, Christ did not intend to throw this word foolishly into the air, but to give a promise which should remain deeply axed in their minds; and, therefore, we infer that the statement of Christ is intended to show that the elect are absolutely certain of their salvation. We are surrounded, indeed, by powerful adversaries, and so great is our weakness, that we are every moment in imminent danger of death; but as He who keeps what we have committed to him (2 Timothy 1:12) is greater or more powerful than all , we have no reason to tremble as if our life were in danger. Hence, too, we infer how mad is the confidence of the Papists, which relies on free-will, on their own virtue, and on the merits of their works. Widely different is the manner in which Christ instructs his followers, to remember that, in this world, they may be said to be in the midst of a forest, surrounded by innumerable robbers, and are not only unarmed and exposed as a prey, but are aware that the cause of death is contained in themselves, so that, relying on the guardianship of God alone, they may walk without alarm. In short, our salvation is certain, because it is in the hand of God; for our faith is weak, and we are too prone to waver. But God, who has taken us under his protection, is sufficiently powerful to scatter, with his breath alone, all the forces of our adversaries. It is of great importance for us to turn our eye to this, that the fear of temptations may not dismay us; for Christ even intended to point out the way in which sheep are made to live at ease in the midst of wolves. And none can wrest them out of my Father’s hand. The word and, in this passage, means therefore For, since the power of God is invincible, Christ infers that the salvation of believers is not exposed to the ungovernable passions of their enemies, because, ere they perish, God must be overcome, who has taken them under the protection of his hand. *
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:28
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Besides
- Hence
- Papists
- But God
- For
Exposition: John 10:28 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:29
Greek
ὁ πατήρ μου ⸀ὃ δέδωκέν ⸀μοι ⸂πάντων μεῖζων⸃ ἐστιν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ ⸀πατρός.o pater moy o dedoken moi panton meizon estin, kai oydeis dynatai arpazein ek tes cheiros toy patros.
KJV: My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.
AKJV: My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.
ASV: My Father, who hath given them unto me, is greater than all; and no one is able to snatch them out of the Father’s hand.
YLT: my Father, who hath given to me, is greater than all, and no one is able to pluck out of the hand of my Father;
Commentary Witness (Generated)John 10:29Generated editorial synthesis
Commentary Witness (Generated)
John 10:29
John 10:29 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
John 10:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 10:29
Named authorities or texts detected in the witness
- My Father
Exposition: John 10:29 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:30
Greek
ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.ego kai o pater en esmen.
KJV: I and my Father are one.
AKJV: I and my Father are one.
ASV: I and the Father are one.
YLT: I and the Father are one.'
Commentary WitnessJohn 10:30Quoted commentary witness
Commentary Witness
John 10:30
* 30. ** I and my Father are one. He intended to meet the jeers of the wicked; for they might allege that the power of God did not at all belong to him, so that he could promise to his disciples that it would assuredly protect them. He therefore testifies that his affairs are so closely united to those of the Father, that the Father’s assistance will never be withheld from himself and his sheep The ancients made a wrong use of this passage to prove that Christ is (ὁμοούσιος) of the same essence with the Father. For Christ does not argue about the unity of substance, but about the agreement which he has with the Father, so that whatever is done by Christ will be confirmed by the power of his Father. John 10:31-36 31. Then the Jews again took up stones to stone him. 32. Jesus answered them, Many good works I have shown you from my Father. For which of those works do you stone me? 33. The Jews answered him, We stone thee not for the sake of a good work, but for blasphemy, and, because thou, being a man, makest thyself God. 34. Jesus answered them, Is it not written in your Law, I said, You are gods? 35. If it called them gods, to whom the word of God was addressed, and Scripture cannot, be broken, 36. * Do you say that I, whom the Father sanctified and sent into the world, blaspheme, because I said, I am the Son of God?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:30
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 10:31-36
Named authorities or texts detected in the witness
- Jesus
- Father
- Law
Exposition: John 10:30 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'I and my Father are one.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:31
Greek
Ἐβάστασαν ⸀οὖν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν.Ebastasan oyn palin lithoys oi Ioydaioi ina lithasosin ayton.
KJV: Then the Jews took up stones again to stone him.
AKJV: Then the Jews took up stones again to stone him.
ASV: The Jews took up stones again to stone him.
YLT: Therefore, again, did the Jews take up stones that they may stone him;
Commentary WitnessJohn 10:31Quoted commentary witness
Commentary Witness
John 10:31
31. Then the Jews again took up stones. As true religion, in maintaining the glory of God, burns with its own zeal which the Spirit of God directs, so unbelief is the mother of rage, and the devil hurries on the wicked in such a manner, that they breathe nothing but slaughter. This result shows with what intention they put the question to Christ; for the open confession, of which they pretended to be desirous, instantly drives them to madness. And yet, though they are hurried along, with such violence, to oppress Christ, there can be no doubt that they assigned some plausible reason for their judgment, as if they were acting according to the injunction of the Law, by which God commands that false prophets shall be stoned, (Deuteronomy 13:5.)
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:31
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Deuteronomy 13:5
Named authorities or texts detected in the witness
- Christ
- Law
Exposition: John 10:31 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'Then the Jews took up stones again to stone him.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:32
Greek
ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Πολλὰ ⸂ἔργα καλὰ ἔδειξα ὑμῖν⸃ ἐκ τοῦ ⸀πατρός· διὰ ποῖον αὐτῶν ἔργον ⸂ἐμὲ λιθάζετε⸃;apekrithe aytois o Iesoys· Polla erga kala edeixa ymin ek toy patros· dia poion ayton ergon eme lithazete;
KJV: Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?
AKJV: Jesus answered them, Many good works have I showed you from my Father; for which of those works do you stone me?
ASV: Jesus answered them, Many good works have I showed you from the Father; for which of those works do ye stone me?
YLT: Jesus answered them, `Many good works did I shew you from my Father; because of which work of them do ye stone me?'
Commentary WitnessJohn 10:32Quoted commentary witness
Commentary Witness
John 10:32
* 32. ** Many good works I have shown you. Here Christ not only says that they have no reason for their cruelty, but accuses them of ingratitude, in making so unjust a requital for God’s favors. Nor does he only state that he has done them a service by one or two works, but that in many ways he has been kind to them. Next, he upbraids them with being ungrateful, not only to himself, but rather to God, when he says that he is the minister of the Father, who openly manifested his power, that it might be known and attested to them. For when he says that the good works were from the Father *, he means that God was the Author of them. The meaning may be thus summed up, “God intended to make known to you, by me, distinguished benefits; he has conferred them upon you by my hand. Banish me as much as you please, I have done nothing that does not deserve praise and good-will. In persecuting me, therefore, you must show your rage against the gifts of God.” But the question has greater force to pierce their consciences than if he had made a direct assertion.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:32
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Next
- Father
Exposition: John 10:32 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me?'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:33
Greek
ἀπεκρίθησαν αὐτῷ οἱ ⸀Ἰουδαῖοι· Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν.apekrithesan ayto oi Ioydaioi· Peri kaloy ergoy oy lithazomen se alla peri blasphemias, kai oti sy anthropos on poieis seayton theon.
KJV: The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.
AKJV: The Jews answered him, saying, For a good work we stone you not; but for blasphemy; and because that you, being a man, make yourself God.
ASV: The Jews answered him, For a good work we stone thee not, but for blasphemy; and because that thou, being a man, makest thyself God.
YLT: The Jews answered him, saying, `For a good work we do not stone thee, but for evil speaking, and because thou, being a man, dost make thyself God.'
Commentary WitnessJohn 10:33Quoted commentary witness
Commentary Witness
John 10:33
33. We stone thee not for a good work. Though wicked men carry on open war with God, yet they never wish to sin without some plausible pretense. The consequence is, that when they rage against the Son of God, they are not content with this cruelty, but bring an unprovoked accusation against him, and constitute themselves advocates and defenders of the glory of God. A good conscience must therefore be to us a wall of brass, by which we boldly repel the reproaches and calumnies with which we are assailed. For whatever plausibility may adorn their malice, and whatever reproach they may bring on us for a time, if we fight for the cause of God, he will not refuse to uphold his truth. But as the wicked never want pretences for oppressing the servants of God, and as they have also hardened impudence, so that, even when vanquished, they do not cease to slander, we have need of patience and meekness, to support us to the end. But for blasphemy. The word blasphemy, which among profane authors denotes generally every kind of reproach, Scripture refers to God, when his majesty is offended and insulted. Because thou, being a man, makest thyself God. There are two kinds of blasphemy, either when God is deprived of the honor which belongs to him, or when anything unsuitable to his nature, or contrary to his nature, is ascribed to him. They argue therefore that Christ is a blasphemer and a sacrilegious person, because, being a mortal man , he lays claim to Divine honor. And this would be a just definition of blasphemy, if Christ were nothing more than a man. They only err in this, that they do not design to contemplate his Divinity, which was conspicuous in his miracles.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:33
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Divinity
Exposition: John 10:33 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:34
Greek
ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν ⸀ὅτι Ἐγὼ εἶπα· Θεοί ἐστε;apekrithe aytois o Iesoys· Oyk estin gegrammenon en to nomo ymon oti Ego eipa· Theoi este;
KJV: Jesus answered them, Is it not written in your law, I said, Ye are gods?
AKJV: Jesus answered them, Is it not written in your law, I said, You are gods?
ASV: Jesus answered them, Is it not written in your law, I said, Ye are gods?
YLT: Jesus answered them, `Is it not having been written in your law: I said, ye are gods?
Commentary WitnessJohn 10:34Quoted commentary witness
Commentary Witness
John 10:34
34. Is it not written in your Law? He clears himself of the crime charged against him, not by denying that he is the Son of God, but by maintaining that he had justly said so. Yet he adapts his reply to the persons, instead of giving a full explanation of the fact; for he reckoned it enough for the present to expose their malice. In what sense he called himself the Son of God he does not explain fully, but states indirectly. The argument which he employs is not drawn from equals, but from the less to the greater. I said, You are gods. Scripture gives the name of gods to those on whom God has conferred an honorable office. He whom God has separated, to be distinguished above all others, is far more worthy of this honorable title. Hence it follows, that they are malicious and false expounders of Scripture, who admit the first, but take offense at the second. The passage which Christ quotes is in Psalm 82:6, I have said, You are gods, and all of you are children of the Most High; where God expostulates with the kings and judges of the earth, who tyrannically abuse their authority and power for their own sinful passions, for oppressing the poor, and for every evil action. He reproaches them that, unmindful of Him from whom they received so great dignity, they profane the name of God. Christ applies this to the case in hand, that they receive the name of gods , because they are God’s ministers for governing the world. For the same reason Scripture calls the angels gods , because by them the glory of God beams forth on the world. We must attend to the mode of expression:
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:34
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Psalm 82:6
Named authorities or texts detected in the witness
- Scripture
- Most High
Exposition: John 10:34 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'Jesus answered them, Is it not written in your law, I said, Ye are gods?'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:35
Greek
εἰ ἐκείνους εἶπεν θεοὺς πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ γραφή,ei ekeinoys eipen theoys pros oys o logos toy theoy egeneto, kai oy dynatai lythenai e graphe,
KJV: If he called them gods, unto whom the word of God came, and the scripture cannot be broken;
AKJV: If he called them gods, to whom the word of God came, and the scripture cannot be broken;
ASV: If he called them gods, unto whom the word of God came (and the scripture cannot be broken),
YLT: if them he did call gods unto whom the word of God came, (and the Writing is not able to be broken,)
Commentary WitnessJohn 10:35Quoted commentary witness
Commentary Witness
John 10:35
35. To whom the word of God was addressed. For Christ means that they were authorized by an undoubted command of God. Hence we infer that empires did not spring up at random, nor by the mistakes of men, but that they were appointed by the will of God, because he wishes that political order should exist among men, and that we should be governed by usages and laws. For this reason Paul says, that all who resist the power are rebels against God, because there is no power but what is ordained by God, (Romans 13:1, 2.) It will, perhaps, be objected, that other callings also are from God, and are approved by him, and yet that we do not, on that account, call farmers, or cowherds, or cobblers, gods I reply, this is not a general declaration, that all who have been called by God to any particular way of living are called gods ; but Christ speaks of kings, whom God has raised to a more elevated station, that they may rule and govern. In short, let us know that magistrates are called gods , because God has given them authority. Under the term Law, Christ includes the whole doctrine by which God governed his ancient Church; for since the prophets were only expounders of the Law, the Psalms are justly regarded as an appendage to the Law. That the Scripture cannot be broken means, that the doctrine of Scripture is inviolable.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:35
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Romans 13:1
Named authorities or texts detected in the witness
- Law
- Church
Exposition: John 10:35 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'If he called them gods, unto whom the word of God came, and the scripture cannot be broken;'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:36
Greek
ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον ὑμεῖς λέγετε ὅτι Βλασφημεῖς, ὅτι εἶπον· Υἱὸς τοῦ θεοῦ εἰμι;on o pater egiasen kai apesteilen eis ton kosmon ymeis legete oti Blasphemeis, oti eipon· Yios toy theoy eimi;
KJV: Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?
AKJV: Say you of him, whom the Father has sanctified, and sent into the world, You blaspheme; because I said, I am the Son of God?
ASV: say ye of him, whom the Father sanctified and sent into the world, Thou blasphemest; because I said, I am the Son of God?
YLT: of him whom the Father did sanctify, and send to the world, do ye say--Thou speakest evil, because I said, Son of God I am?
Commentary WitnessJohn 10:36Quoted commentary witness
Commentary Witness
John 10:36
36. Whom the Father hath sanctified. There is a sanctification that is common to all believers. But here Christ claims for himself something far more excellent, namely, that he alone was separated from all others, that the power of the Spirit and the majesty of God might be displayed in him; as he formerly said, that him hath God the Father sealed , (John 6:27.) But this refers strictly to the person of Christ, so far as he is manifested in the flesh. Accordingly, these two things are joined, that he has been sanctified and sent into the world. But we must also understand for what reason and on what condition he was sent It was to bring salvation from God, and to prove and exhibit himself, in every possible way, to be the Son of God. Do you say that I blaspheme? The Arians anciently tortured this passage to prove that Christ is not God by nature, but that he possesses a kind of borrowed Divinity. But this error is easily refuted, for Christ does not now argue what he is in himself, but what we ought to acknowledge him to be, from his miracles in human flesh. For we can never comprehend his eternal Divinity, unless we embrace him as a Redeemer, so far as the Father hath exhibited him to us. Besides, we ought to remember what I have formerly suggested, that Christ does not, in this passage, explain fully and distinctly what he is, as he would have done among his disciples; but that he rather dwells on refuting the slander of his enemies. John 10:37-42 37. If I do not the works of my Father, believe me not. 38. But if I do, though you believe not me, believe the works; that you may know and believe that the Father is in me, and I in him. 39. Therefore they sought again to seize him, but he escaped out of their hands. 40. And again he went away beyond Jordan, to the place where John first baptized, and abode there. 41. And many came to him, and said, John indeed did no miracle; but all that John spoke about this man was true. 42. And many believed on him there.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:36
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 6:27
- John 10:37-42
Named authorities or texts detected in the witness
- Christ
- Accordingly
- Divinity
- Redeemer
- Besides
- Father
- Jordan
Exposition: John 10:36 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God?'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:37
Greek
εἰ οὐ ποιῶ τὰ ἔργα τοῦ πατρός μου, μὴ πιστεύετέ μοι·ei oy poio ta erga toy patros moy, me pisteyete moi·
KJV: If I do not the works of my Father, believe me not.
AKJV: If I do not the works of my Father, believe me not.
ASV: If I do not the works of my Father, believe me not.
YLT: if I do not the works of my Father, do not believe me;
Commentary WitnessJohn 10:37Quoted commentary witness
Commentary Witness
John 10:37
* 37. ** If I do not the works Lest the Jews might reply that it was in vain for him to boast of sanctification , and of all that depended on it, he again draws their attention to his miracles, in which there was a sufficiently evident proof of his Divinity. This is in the shape of a concession, as if he had said, “I do not wish you to be bound to give me credit on any other condition than that you see the fact plainly before your eyes. You may safely reject me, if God has not openly given testimony to me.” The works of my Father. * He gives them this name, because those works were truly Divine, and because so great power shone in them, that they could not be ascribed to a man.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:37
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Divinity
- Father
- Divine
Exposition: John 10:37 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'If I do not the works of my Father, believe me not.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:38
Greek
εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε τοῖς ἔργοις ⸀πιστεύετε, ἵνα γνῶτε καὶ ⸀γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν ⸂τῷ πατρί⸃.ei de poio, kan emoi me pisteyete tois ergois pisteyete, ina gnote kai ginoskete oti en emoi o pater kago en to patri.
KJV: But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.
AKJV: But if I do, though you believe not me, believe the works: that you may know, and believe, that the Father is in me, and I in him.
ASV: But if I do them, though ye believe not me, believe the works: that ye may know and understand that the Father is in me, and I in the Father.
YLT: and if I do, even if me ye may not believe, the works believe, that ye may know and may believe that in me is the Father, and I in Him.'
Commentary WitnessJohn 10:38Quoted commentary witness
Commentary Witness
John 10:38
38. But if I do. He shows that they are held plainly convicted of unbelieving and sacrilegious contempt, because they render no reverence or honor to what are undoubtedly the works of God. This is a second concession, when he says, “Though I allow you to doubt of my doctrine, you cannot deny, at least, that the miracles which I have performed are from God. You therefore openly reject God, and not a man.” That you may know and believe. Though he places knowledge before faith, as if faith were inferior to it, he does so, because he has to do with unbelieving and obstinate men, who never yield to God, until they are vanquished and constrained by experience; for rebels wish to know before they believe And yet our gracious God indulges us so far, that he prepares us for faith by a knowledge of his works. But the knowledge of God and of his secret wisdom comes after faith , because the obedience of faith opens to us the door of the kingdom of heaven. That the Father is in me, and I in him. He repeats the same thing which he had said before in other words, I and my Father are one All tends to this point, that in his ministry there is nothing contrary to his Father. “ The Father , he says, is in me; that is, Divine power is manifested in me.” And I am in my Father; that is, “I do nothing but by the command of God, so that there is a mutual connection between me and my Father.” For this discourse does not relate to the unity of essence, but to the manifestation of Divine power in the person of Christ, from which it was evident that he was sent by God.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:38
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Father
- Christ
Exposition: John 10:38 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:39
Greek
ἐζήτουν οὖν ⸂πάλιν αὐτὸν⸃ πιάσαι· καὶ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν.ezetoyn oyn palin ayton piasai· kai exelthen ek tes cheiros ayton.
KJV: Therefore they sought again to take him: but he escaped out of their hand,
AKJV: Therefore they sought again to take him: but he escaped out of their hand,
ASV: They sought again to take him: and he went forth out of their hand.
YLT: Therefore were they seeking again to seize him, and he went forth out of their hand,
Commentary WitnessJohn 10:39Quoted commentary witness
Commentary Witness
John 10:39
39. Therefore they sought again to seize him. This was undoubtedly that they might drive him out of the temple, and immediately stone him; for their rage was not at all abated by the words of Christ. As to what the Evangelist says, that he escaped out of their hands, this could not be accomplished in any other way than by a wonderful exertion of Divine power. This reminds us that we are not exposed to the lawless passions of wicked men, which God restrains by his bridle, whenever he thinks fit.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:39
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Christ
Exposition: John 10:39 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'Therefore they sought again to take him: but he escaped out of their hand,'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:40
Greek
Καὶ ἀπῆλθεν πάλιν πέραν τοῦ Ἰορδάνου εἰς τὸν τόπον ὅπου ἦν Ἰωάννης τὸ πρῶτον βαπτίζων, καὶ ἔμεινεν ἐκεῖ.Kai apelthen palin peran toy Iordanoy eis ton topon opoy en Ioannes to proton baptizon, kai emeinen ekei.
KJV: And went away again beyond Jordan into the place where John at first baptized; and there he abode.
AKJV: And went away again beyond Jordan into the place where John at first baptized; and there he stayed.
ASV: And he went away again beyond the Jordan into the place where John was at the first baptizing; and there he abode.
YLT: and went away again to the other side of the Jordan, to the place where John was at first baptizing, and remained there,
Commentary WitnessJohn 10:40Quoted commentary witness
Commentary Witness
John 10:40
40. He went away beyond Jordan. Christ passed beyond Jordan, that he might not have to fight continually without any advantage. He has therefore taught us, by his example, that we ought to avail ourselves of opportunities, when they occur. As to the place of his retreat, the reader may consult the observations which I have made at Chapter 1, verse 28.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:40
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Jordan
Exposition: John 10:40 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'And went away again beyond Jordan into the place where John at first baptized; and there he abode.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:41
Greek
καὶ πολλοὶ ἦλθον πρὸς αὐτὸν καὶ ἔλεγον ὅτι Ἰωάννης μὲν σημεῖον ἐποίησεν οὐδέν, πάντα δὲ ὅσα εἶπεν Ἰωάννης περὶ τούτου ἀληθῆ ἦν.kai polloi elthon pros ayton kai elegon oti Ioannes men semeion epoiesen oyden, panta de osa eipen Ioannes peri toytoy alethe en.
KJV: And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.
AKJV: And many resorted to him, and said, John did no miracle: but all things that John spoke of this man were true.
ASV: And many came unto him; and they said, John indeed did no sign: but all things whatsoever John spake of this man were true.
YLT: and many came unto him, and said--`John, indeed, did no sign, and all things, as many as John said about this one were true;'
Commentary WitnessJohn 10:41Quoted commentary witness
Commentary Witness
John 10:41
41. And many came to him. This large assembly shows that Christ did not seek solitude, in order to cease from the discharge of his duty, but to erect a sanctuary of God in the wilderness, when Jerusalem, which was his own abode and dwelling-place, had obstinately driven him out. And indeed this was a dreadful vengeance of God, that, while the temple chosen by God was a den of robbers , (Jeremiah 7:11; Matthew 21:13,) the Church of God was collected in a despised place. John indeed did no miracle. They infer that Christ is more excellent than John , because he has distinguished himself by so many miracles, while John did not perform a single miracle Not that we ought always to judge from miracles, but that miracles , when united with doctrine, have no small weight, as has already been repeatedly mentioned. Their argument is defective; for they compare Christ with John, but they express only one part of the comparison. Besides, they take for granted, that John was an eminent prophet of God, and that he was endued with extraordinary grace of the Holy Spirit. They justly argue, therefore, that Christ ought to be preferred to John, because it was only by the fixed Providence of God that it was brought about that John, though in other respects a very great prophet, yet was not honored by performing any miracle. Hence they conclude, that this was done on Christ’s account, that he might be more highly esteemed. But all that John said. It appears that this was not spoken by themselves, but was added by the Evangelist, in order to show that there were two reasons which induced them to believe in Christ. On the one hand, they saw that the testimony which John had given to him was true; and, on the other hand, the miracles of Christ procured for him greater authority. CHAPTER 11 John 11:1-10 l. Now one named Lazarus, of Bethany, the village of Mary and her sister Martha, was sick. 2. And it was that Mary who anointed the Lord with ointment, and wiped his feet with her hair, whose brother Lazarus was sick. 3. The sisters therefore sent to him, saying, Lord, lo, he whom thou lovest is sick. 4. And Jesus, having heard this, said, This sickness is not to death, but for the glory of God, that the Son of God may be glorified by it. 5. Now Jesus loved Martha, and her sister, and Lazarus. 6. Having therefore heard that he was sick, he then remained two days in the place where he was. 7. And after this he saith to his disciples, Let us go into Judea again. 8. The disciples say to him, The Jews but lately sought to stone thee, and dost thou go thither again? 9. Jesus answered, Are there not twelve hours in the day? If any man walk by day, he stumbleth not, because he seeth the light of this world. 10. But if any man walk by night, he stumbleth, because there is no light in him.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:41
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Jeremiah 7:11
- Matthew 21:13
- 11 John 11:1-10
Named authorities or texts detected in the witness
- Ovid
- Jesus
- Jerusalem
- John
- Besides
- Holy Spirit
- Evangelist
- Christ
- Lazarus
- Bethany
- Martha
- Lord
- And Jesus
Exposition: John 10:41 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
John 10:42
Greek
καὶ ⸂πολλοὶ ἐπίστευσαν εἰς αὐτὸν ἐκεῖ⸃.kai polloi episteysan eis ayton ekei.
KJV: And many believed on him there.
AKJV: And many believed on him there.
ASV: And many believed on him there.
YLT: and many did believe in him there.
Commentary Witness (Generated)John 10:42Generated editorial synthesis
Commentary Witness (Generated)
John 10:42
John 10:42 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And many believed on him there.'. A close Koine Greek reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
John 10:42
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- John 10:42
Exposition: John 10:42 advances the chapter's central argument around the Good Shepherd discourse, divine identity claims, and covenant security. In KJV wording, the verse states: 'And many believed on him there.'. Read in immediate context and canonical flow, the verse contributes to a coherent redemptive pattern rather than an isolated doctrinal fragment.
Apologetics Notes
- Scientific Correlation: Apologetically, this verse supports a cumulative-case method: textual stability, historical continuity, and explanatory power within a unified biblical worldview are assessed together for strongest evidential force.
- Koine Greek Grammar: A focused Koine Greek analysis should track lexical range, syntax, and discourse role in context; this constrains speculative readings and preserves authorial intent at both sentence and chapter level.
- Historical Evidence: Historically, this verse has been interpreted within the continuous manuscript and confessional tradition of the church, where early reception and cross-textual usage support stable meaning across transmission history.
Theological synthesisRead after the chapter frame and verse notes.
Theological synthesis
The Good Shepherd discourse contains Jesus' clearest "I AM" claims: "I am the good shepherd" (10:11, 14) and "I and the Father are one" (10:30). The Shepherd language is YHWH's own in Psalm 23, Ezekiel 34, and Zechariah 13:7 — Jesus is identifying Himself with God as Israel's shepherd, a claim the audience correctly identifies as blasphemy (10:33).
The apologetics argument from John 10:
- The Jewish audience's response (attempted stoning) confirms they understood the divine
claim — they were not reacting to metaphor or to mere moral authority
- Jesus does not correct them ("I only meant I'm like a shepherd") — the claim stands
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
38
Generated editorial witnesses
4
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Colossians 2:3
- John 10:1
- John 10:2
- John 10:3
- John 10:4
- John 10:5
- John 10:7-10
- John 10:6
- John 10:7
- Ezekiel 34:12
- 1 John 2:19
- John 10:8
- John 10:9
- Colossians 2:8
- Psalm 23:4
- John 10:11-15
- John 10:10
- John 10:11
- Matthew 23:2
- John 10:12
- John 10:13
- John 10:14
- John 10:16-18
- John 10:15
- Romans 5:10
- Galatians 4:9
- Isaiah 19:18
- Zechariah 8:23
- Isaiah 2:4
- Micah 4:2
- Genesis 17:5
- Romans 4:17
- Matthew 8:11
- Ephesians 2:14
- Ephesians 4:4
- John 10:16
- Matthew 3:17
- John 10:17
- Romans 5:19
- John 10:19-30
- John 10:18
- John 10:19
- John 10:20
- John 10:21
- John 10:22
- John 10:23
- Matthew 11:28
- John 10:24
- John 10:25
- John 10:26
- John 10:27
- John 10:28
- John 10:29
- John 10:31-36
- John 10:30
- Deuteronomy 13:5
- John 10:31
- John 10:32
- John 10:33
- Psalm 82:6
- John 10:34
- Romans 13:1
- John 10:35
- John 6:27
- John 10:37-42
- John 10:36
- John 10:37
- John 10:38
- John 10:39
- John 10:40
- Jeremiah 7:11
- Matthew 21:13
- 11 John 11:1-10
- John 10:41
- John 10:42
Named authorities or texts surfaced in commentary
- Verily
- Church
- Besides
- Jewish Church
- Gospel
- Christ
- Christians
- Now
- Jesus
- Paul
- Jesus Christ
- Therefore
- Ray
- Moses
- Galilean
- Gentiles
- Prophets
- Meanwhile
- Thus
- Shepherd
- Satan
- Lastly
- First
- French
- Philo
- Indeed
- For
- Master
- And
- Father
- Tertullian
- Augustine
- Bishop Honoratus
- Ep
- Head
- Judea
- Jews
- Law
- Canaan
- Again
- Jew
- Come
- Lord
- West
- The Church
- Son
- Ovid
- True
- Jerusalem
- My Father
- But Christ
- Schismatics
- Consequently
- Dedication
- Judas Maccabaeus
- Antiochus
- Chaldeans
- Wherefore
- Accordingly
- Here
- Chief Shepherd
- Hence
- Papists
- But God
- Next
- Divinity
- Scripture
- Most High
- Redeemer
- Jordan
- Divine
- John
- Holy Spirit
- Evangelist
- Lazarus
- Bethany
- Martha
- And Jesus
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Commentary Witness
John 10:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
John 10:1
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
Named authorities or texts detected in the witness