KJV: I am the good shepherd, and know my sheep, and am known of mine.
YLT: I am the good shepherd, and I know my sheep, and am known by mine,
Darby: I am the good shepherd; and I know those that are mine, and am known of those that are mine,
ASV: I am the good shepherd; and I know mine own, and mine own know me,
| ποιμὴν | shepherd |
|
Parse: Noun, Nominative Masculine Singular Root: ποιμήν Sense: a herdsman, esp. a shepherd. |
|
| ὁ | - |
|
Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
|
| καλός | good |
|
Parse: Adjective, Nominative Masculine Singular Root: καλός Sense: beautiful, handsome, excellent, eminent, choice, surpassing, precious, useful, suitable, commendable, admirable. |
|
| γινώσκω | I know |
|
Parse: Verb, Present Indicative Active, 1st Person Singular Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
|
| τὰ | - |
|
Parse: Article, Accusative Neuter Plural Root: ὁ Sense: this, that, these, etc. |
|
| ἐμὰ | My own |
|
Parse: Personal / Possessive Pronoun, Accusative Neuter 1st Person Plural Root: ἐμός Sense: my, mine, etc. |
|
| γινώσκουσί | am known |
|
Parse: Verb, Present Indicative Active, 3rd Person Plural Root: γινώσκω Sense: to learn to know, come to know, get a knowledge of perceive, feel. |
|
| ἐμά | Mine |
|
Parse: Personal / Possessive Pronoun, Accusative Neuter 1st Person Plural Root: ἐμός Sense: my, mine, etc. |
|
Greek Commentary for John 10:14
Effective repetition. And mine own know me Jesus as the Good Shepherd knows his sheep by name as he had already said (John 10:3) and now repeats. Yes, and they know his voice (John 10:4), they have experimental knowledge (γινωσκω ginōskō) of Jesus as their own Shepherd. Here (in this mutually reciprocal knowledge) lies the secret of their love and loyalty. [source]
The best texts read, γινώσκουσί με τὰ ἐμά , mine own know me. So Rev. [source]
Reverse Greek Commentary Search for John 10:14
A form of expression peculiar to John. See John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. [source]
Literally, on account of the fact of His knowing. John describes the Lord's knowledge by two words which it is important to distinguish. Γινώσκειν , as here, implies acquired knowledge; knowledge which is the result of discernment and which may be enlarged. This knowledge may be drawn from external facts (John 5:6; John 6:15) or from spiritual sympathy (John 10:14, John 10:27; John 17:25). Εἰδέναι (John 1:26) implies absolute knowledge: the knowledge of intuition and of satisfied conviction. Hence it is used of Christ's knowledge of divine things (John 3:11; John 5:32; John 7:29), Of the facts of His own being (John 6:6; John 8:14; John 13:1), and of external facts (John 6:61, John 6:64; John 13:11). In John 21:17the two words appear together. Peter says to Jesus, appealing to His absolute knowledge, “Thou knowest ( οἶδας ) all things:” appealing to his discernment, “Thou knowest or perceivest ( γινώσκεις ) that I love Thee.” [source]
In contrast with you they are not in doubt and suspense. They know my voice and follow me. Repetition of the idea in John 10:4, John 10:14. [source]
This sublime sentence was startling in the extreme to the crowd. Philo does compare the manna to the τειος λογος theios logos in an allegorical sense, but this language is far removed from Philo‘s vagueness. In the Synoptics (Mark 14:22; Matthew 26:26; Luke 22:19) Jesus uses bread He is the bread of life in two senses: it has life in itself, the living bread (John 6:51), and it gives life to others like the water of life, the tree of life. John often has Jesus saying “I am” As also in John 6:41, John 6:48, John 6:51; John 8:12; John 10:7, John 10:9, John 10:11, John 10:14; John 11:25; John 14:6; John 15:1, John 15:5. He that cometh to me The first act of the soul in approaching Jesus. See also John 6:37. Shall not hunger Strong double negative ου με ou me with first aorist (ingressive) active subjunctive, “shall not become hungry.” He that believeth on me The continuous relation of trust after coming like πιστευητε pisteuēte (present tense) in John 6:29. See both verbs used together also in John 7:37. Shall never thirst So the old MSS. the future active indicative instead of the aorist subjunctive as above, an even stronger form of negation with πωποτε pōpote (John 1:18) added. [source]
The first inscription: God knows his own. Comp. Numbers 16:5; 1 Corinthians 13:12. For ἔγνω knowethsee on Galatians 4:9. Them that are his, his ἐκλεκτοὶ chosensee 2 Timothy 2:10; Titus 1:1; Romans 8:33; Colossians 3:12; 1 Peter 2:9: Revelation 17:14. Not, however, in any hard, predestinarian sense. Comp. John 10:14; Matthew 7:23; Luke 13:25, Luke 13:27. [source]
The Greek order is, “the shepherd of the sheep the great (shepherd).” Comp. John 10:2, John 10:11, John 10:14; 1 Peter 2:25, and see Isaiah 63:11. Of God, Zechariah href="/desk/?q=zec+9:11&sr=1">Zechariah 9:11. The phrase eternal covenant N.T.oCommon in lxx; see Genesis 9:16; Genesis 17:19; Leviticus 24:8; 2 Samuel 23:5; Jeremiah 32:40; Ezekiel 16:60. Const. with the great shepherd of the sheep. It may be granted that the raising of Christ from the dead, viewed as the consummation of the plan of salvation, was in the sphere of the blood of the covenant; nevertheless, the covenant is nowhere in the N.T. associated with the resurrection, but frequently with death, especially in this epistle. See Matthew 26:28; Luke 22:20; Hebrews 9:15, Hebrews 9:16, Hebrews 9:17, Hebrews 9:20. The connection of the blood of the covenant with Christ's pastoral office gives a thoroughly scriptural sense, and one which exactly fits into the context. Christ becomes the great shepherd solely through the blood of the covenant. Comp. Acts 20:28. Through this is brought about the new relation of the church with God described in Hebrews 8:10ff. This tallies perfectly with the conception of “the God of peace”; and the great Shepherd will assert the power of the eternal covenant of reconciliation and peace by perfecting his flock in every good work to do his will, working in them that which is well pleasing in his sight. With this agree Jeremiah 50:5, Jeremiah 50:19; Ezekiel 34:25, and the entire chapter, see especially Ezekiel 34:12-15, Ezekiel 34:23, Ezekiel 34:31. In these verses the Shepherd of the Covenant appears as guiding, tending his flock, and leading them into fair and safe pastures. Comp. Isaiah 63:11-14, and Revelation 7:17, see note on ποιμανεῖ shallshepherd. Ἑν αἵματι “in the blood,” is in virtue of, or in the power of the blood. [source]
Only here in New Testament. In harmony with 1 Peter 5:2. “The last thing Peter could have dreamed of as possible would be its misapplication to himself or his so-called successors” (Cook). Compare Hebrews 13:20, great Shepherd; and John 10:11, John 10:14, good Shepherd. Also, Ezekiel 34:15, Ezekiel 34:16, Ezekiel 34:23. [source]
“Shall shepherd them,” future active of ποιμαινω poimainō (from ποιμην poimēn shepherd), in John 21:16; Acts 20:28; 1 Peter 5:2; Revelation 2:27; Revelation 7:17; Revelation 12:5; Revelation 19:15. Jesus is still the Good Shepherd of his sheep (John 10:11, John 10:14.). Cf. Psalm 23:1.Shall guide them (οδη γησει αυτους hodē gēsei autous). Future active of οδηγεω hodēgeō old word (from οδηγος hodēgos guide, Matthew 15:14), used of God‘s guidance of Israel (Exodus 15:13), of God‘s guidance of individual lives (Psalm 5:9), of the guidance of the Holy Spirit (John 16:13), of Christ‘s own guidance here (cf. John 14:4; Revelation 14:4).Unto fountains of waters of life The language is like that in Isaiah 49:10; Jeremiah 2:13. Note the order, “to life‘s water springs” (Swete) like the Vulgate ad vitae fontes aquarum, with emphasis on ζωης zōēs (life‘s). For this idea see also John 4:12, John 4:14; John 7:38.; Revelation 21:6; Revelation 22:1, Revelation 22:17. No special emphasis on the plural here or in Revelation 8:10; Revelation 14:7; Revelation 16:4.And God shall wipe away (και εχαλειπσει ο τεος kai exaleipsei ho theos). Repeated in Revelation 21:4 from Isaiah 25:8. Future active of εχαλειπω exaleiphō old compound, to wipe out (εχ ex), off, away, already in Revelation 3:5 for erasing a name and in Acts 3:19 for removing the stain (guilt) of sin.Every tear Old word, with other form, δακρυ dakru in Luke 7:38, Luke 7:44. Note repetition of εκ ek with οπταλμων ophthalmōn (out of their eyes). “Words like these of Revelation 7:15-17 must sound as a divine music in the ears of the persecuted. God will comfort as a mother comforts” (Baljon). [source]