The Meaning of John 10:2 Explained

John 10:2

KJV: 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;

Darby: 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.

KJV Reverse Interlinear

But  he that entereth in  by  the door  is  the shepherd  of the sheep. 

What does John 10:2 Mean?

Verse Meaning

In contrast to these plunderers, an approved shepherd would enter the pen through its gate rather than over its wall. Jesus was implying that He came to Israel as God"s authorized representative, the Messiah. The religious leaders on the other hand did not have divine sanction for their dealings with Israel that were essentially destructive as well as selfish.

Context Summary

John 10:1-6 - "a Stone Of Stumbling"
In John 9:35 we hear of Jesus finding the outcast, whom the Pharisees had excommunicated; and this story is appropriately followed by a picture of the true Shepherd as contrasted with the false. At night sundry flocks are brought to the Eastern sheepfold and committed to the care of the keeper or porter. In the morning the shepherds knock at the barred door of the enclosure, and the porter opens from within. Each separates his own sheep by calling their names, and when thus summoned the flock follows its shepherd, wherever he may lead.
The sheepfold in this parable holds the Jewish people. The stranger is the religious Teacher who fails to speak in the familiar phrase of Moses and the prophets. The Pharisees and scribes are the thieves and robbers who have stolen God's glory and made profit of his flock. Note that whenever you are put forth, you will find Christ going before.
God has sent many true shepherds from out His presence chamber, to care not only for individuals or churches but for nations. [source]

Chapter Summary: John 10

1  Jesus is the door, and the good shepherd
19  Diverse opinions of him
23  He proves by his works that he is Jesus the Son of God;
31  escapes the Jews;
39  and goes again beyond Jordan, where many believe on him

Greek Commentary for John 10:2

The shepherd of the sheep [ποιμην εστιν των προβατων]
No article with ποιμην — poimēn “a shepherd to the sheep.” He comes in by the door with the sheep whom he leads. Old word is ποιμην — poimēn root meaning to protect. Jesus applies it to himself in John 10:16 and implies it here. It is used of Christ in 1 Peter 2:25; Hebrews 13:20. Paul applies it to ministers in Ephesians 4:11. Jesus uses the verb ποιμαινω — poimainō to shepherd, to Peter (John 21:16) and Peter uses it to other preachers (1 Peter 5:2) and Paul uses it for bishops (elders) in Acts 20:28. Our word pastor is simply Latin for shepherd. Christ is drawing a sharp contrast after the conduct of the Pharisees towards the blind man between himself and them. [source]
The shepherd [ποιμήν]
Better, a shepherd. It is the character rather than the person that is contemplated. [source]

Reverse Greek Commentary Search for John 10:2

Luke 9:25 Lose [ἀπολέσας]
“When he might have been saved” (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; Matthew 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). 6. Of losing (Matthew 10:6, Matthew 10:42; Luke 15:4, Luke 15:6, Luke 15:8). Of moral abandonment (Luke 15:24, Luke 15:32). 7. Of the doom of the impenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2 Peter 3:9; Romans 2:12. [source]
John 7:13 Openly [παῤῥησίᾳ]
The word may mean either without reserve (John 10:24; John 11:14), or without fear (John 11:54). [source]
John 6:60 Hear it [αὐτοῦ ἀκούειν]
Αὐτοῦ may be rendered Him, but this is not probable. Hear means a docile hearing, with a view to receiving what is heard. Compare John 10:3, John 10:16, John 10:27; John 12:47; John 18:37. [source]
John 5:22 Hath committed [δέδωκεν]
Rev., given. The habitual word for the bestowment of the privileges and functions of the Son. See John 5:36; John 3:35; John 6:37, John 6:39; John 10:29, etc. [source]
John 2:24 Because He knew [διὰ τὸ αὐτὸν γινώσκειν]
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]
John 14:15 My commandments [τὰς ἐντολὰς τὰς ἐμὰς]
Literally, the commandments which are mine. See on John 10:27. [source]
John 12:6 Bare [ἐβάσταζεν]
Carried away or purloined. This meaning is rather imparted by the context than residing in the verb itself, i.e., according to New Testament usage (see on John 10:21). Unquestionably it has this meaning in later Greek, frequently in Josephus. Render, therefore, as Rev., took away. The rendering of the A.V. is tautological. [source]
John 10:28 Shall pluck [ἁρπάσει]
See on John 10:12. Compare can pluck, John 10:29. Here Jesus speaks of the fact; there of the possibility. Rev., snatch. Wyc., ravish. [source]
John 10:19 There was a division [σχίσμα ἐγένετο]
Rev., more correctly, there arose. The word σχίσμα , division, from σχίζω , to cleave, describes a fact which continually recurs in John's narrative. See John 6:52, John 6:60, John 6:66; John 7:12, John 7:25sqq.; John 8:22; John 9:16, John 9:17; John 10:19, John 10:24, John 10:41; John 11:37sqq.; John 12:19, John 12:29, John 12:42; John 16:18, John 16:19. [source]
John 10:12 Catcheth [ἀρπάζει]
Better, as Rev., snatcheth; though catch is doubtless used by the A.V. in its earlier and stronger sense, from the low Latin caciare, to chase, corrupted from captare, to snatch or lay hold of. Compare the Italian cacciare, to hunt. The same word is used at John 10:28, of plucking out of Christ's hand. See on Matthew 11:12. [source]
John 1:7 For a witness [εἰς μαρτυρίαν]
Revised version of the New Testament, more correctly, for witness: a witness would be, μάρτυρα as Acts 1:8. The sense is for witness-bearing or to bear witness. On the word, see Acts 1:22; 1 Peter 5:1. It is one of John's characteristic words, occurring nearly fifty times in various forms in his Gospel, and thirty or forty times in the Epistles and Revelation. The emphatic development of the idea of witness is peculiar to this Gospel. “It evidently belongs to a time when men had begun to reason about the faith, and to analyze the grounds on which it rested” (Westcott). He develops the idea under the following forms: The witness of the Father (John 5:31, John 5:34, John 5:37); the witness of Christ himself (John 8:14; John 18:37); the witness of works (John 5:17, John 5:36; John 10:25; John 14:11; John 15:24); the witness of Scripture (John 5:39, John 5:40, John 5:46; John 1:46); the witness of the forerunner (John 1:7; John 5:33, John 5:35); the witness of the disciples (John 15:27; John 19:35; John 21:24; 1 John 1:2; 1 John 4:14); the witness of the Spirit (John 15:26; John 16:13, John 16:14; 1 John 5:6). Note the emphasis attached to the idea here, by the twofold form in which it is put: first, generally, for witness, and then by giving the subject of the testimony. [source]
John 1:34 The Son of God []
This is the proper reading, but one very important manuscript reads ὁ ἐκλεκτὸς , the chosen. By the phrase John means the Messiah. It has the same sense as in the Synoptic Gospels. Compare Matthew 11:27; Matthew 28:19. For the sense in which it was understood by the Jews of Christ's day, see John 5:18, John 5:19; John 10:29, John 10:30-36. The phrase occurs in the Old Testament only in Daniel 3:25. Compare Psalm 2:12. On υἱὸς , son, as distinguished from τέκνον , child, see on John 1:12. [source]
John 1:51 Son of man []
See on Luke 6:22. Notice the titles successively applied to our Lord in this chapter: the greater Successor of the Baptist, the Lamb of God, the Son of God, the Messiah, the King of Israel. These were all given by others. The title Son of man He applies to Himself. In John's Gospel, as in the Synoptists, this phrase is used only by Christ in speaking of Himself; and elsewhere only in Acts 7:56, where the name is applied to Him by Stephen. It occurs less frequently in John than in the Synoptists, being found in Matthew thirty times, in Mark thirteen, and in John twelve. -DIVIDER-
-DIVIDER-
Jesus' use of the term here is explained in two ways. -DIVIDER-
-DIVIDER-
I. That He borrows the title from the Old Testament to designate Himself either: (a ) as a prophet, as in Ezekiel 2:1-3; Ezekiel 3:1, etc.; or (b ) as the Messiah, as prefigured in Daniel 7:13. This prophecy of Daniel had obtained such wide currency that the Messiah was called Anani, or the man of the clouds. -DIVIDER-
-DIVIDER-
(a.) This is untenable, because in Ezekiel, as everywhere in the Old Testament, the phrase Son of man, or Sons of men, is used to describe man under his human limitations, as weak, fallible, and incompetent by himself to be a divine agent. -DIVIDER-
-DIVIDER-
(b.) The allusion to Daniel's prophecy is admitted; but Jesus does not mean to say, “I am the Messiah who is prefigured by Daniel.” A political meaning attached in popular conception to the term Messiah; and it is noticeable throughout John's Gospel that Jesus carefully avoids using that term before the people, but expresses the thing itself by circumlocution, in order to avoid the complication which the popular understanding would have introduced into his work. See John 8:24, John 8:25; John 10:24, John 10:25. -DIVIDER-
-DIVIDER-
Moreover, the phrase Son of man was not generally applied to the Messiah. On the contrary, John 5:27and John 12:34show that it was set off against that term. Compare Matthew 16:13, Matthew 16:15. Son of God is the Messianic title, which, with one exception, appears in confessions (John 1:34, John 1:49; John 11:27; John 20:31). -DIVIDER-
-DIVIDER-
In Daniel the reference is exclusively to the final stage of human affairs. The point is the final establishment of the divine kingdom. Moreover, Daniel does not say “the Son of man,” but “one like a Son of man.” Compare Revelation 1:13; Revelation 14:14, where also the article is omitted. -DIVIDER-
-DIVIDER-
II. The second, and correct explanation is that the phrase Son of man is the expression of Christ's self-consciousness as being related to humanity as a whole: denoting His real participation in human nature, and designating Himself as the representative man. It thus corresponds with the passage in Daniel, where the earthly kingdoms are represented by beasts, but the divine kingdom by a Son of man. Hence, too, the word ἄνθρωπος is purposely used (see on a man, John 1:30, and compare John 8:40). -DIVIDER-
-DIVIDER-
While the human element was thus emphasized in the phrase, the consciousness of Jesus, as thus expressed, did not exclude His divine nature and claims, but rather regarded these through the medium of His humanity. He showed Himself divine in being thus profoundly human. Hence two aspects of the phrase appear in John, as in the Synoptists. The one regards His earthly life and work, and involves His being despised; His accommodation to the conditions of human life; the partial veiling of His divine nature; the loving character of His mission; His liability to misinterpretation; and His outlook upon a consummation of agony. On the other hand, He is possessed of supreme authority; He is about His Father's work; He reveals glimpses of His divine nature through His humanity; His presence and mission entail serious responsibility upon those to whom He appeals; and He foresees a consummation of glory no less than of agony. See Matthew 8:20; Matthew 11:19; Matthew 12:8, Matthew 12:32; Matthew 13:37; Matthew 16:13; Matthew 20:18; Matthew 26:64; Mark 8:31, Mark 8:38; Mark 14:21; Luke 9:26, Luke 9:58; Luke 12:8; Luke 17:22; Luke 19:10; Luke 22:69. -DIVIDER-
-DIVIDER-
The other aspect is related to the future. He has visions of another life of glory and dominion; though present in the flesh, His coming is still future, and will be followed by a judgment which is committed to Him, and by the final glory of His redeemed in His heavenly kingdom. See Matthew 10:23; Matthew 13:40sqq.; Matthew 16:27sqq.; Matthew 19:28; Matthew 24:27, Matthew 24:37, Matthew 24:44; Matthew 25:31sqq.; Mark 13:26; Luke 6:22; Luke 17:24, Luke 17:30; Luke 18:8; Luke 21:27. -DIVIDER-
-DIVIDER-
[source]

John 10:19 There arose a division again [σχισμα παλιν εγενετο]
As in John 7:43 in the crowd (also in John 7:12, John 7:31), so now among the hostile Jews (Pharisees) some of whom had previously professed belief in him (John 8:31). The direct reference of παλιν — palin (again) may be to John 9:16 when the Pharisees were divided over the problem of the blind man. Division of opinion about Jesus is a common thing in John‘s Gospel (John 6:52, John 6:60, John 6:66; John 7:12, John 7:25.; John 8:22; John 9:16.; John 10:19, John 10:24, John 10:41; John 11:41.; John 12:19, John 12:29, John 12:42; John 16:18.). [source]
John 18:20 Openly [παρρησιαι]
As already shown (John 7:4; John 8:26; John 10:24, John 10:39; John 16:25, John 16:29. See John 7:4 for same contrast between εν παρρησιαι — en parrēsiāi and εν κρυπτωι — en kruptōi I ever taught Constative aorist active indicative. For the temple teaching see John 2:19; John 7:14, John 7:28; John 8:20, John 19:23; Mark 14:49 and John 6:59 for the synagogue teaching (often in the Synoptics). Examples of private teaching are Nicodemus (John 3) and the woman of Samaria (John 4). Jesus ignores the sneer at his disciples, but challenges the inquiry about his teaching as needless. [source]
John 10:3 To him [τουτωι]
“To this one,” the shepherd, in dative case. The porter Old word for doorkeeper Used for man (Mark 13:34; John 10:3) or woman (John 18:16.), only N.T. examples. The porter has charge of the sheep in the fold at night and opens the door in the morning for the shepherd. It is not certain that Jesus meant this detail to have a special application. The Holy Spirit, of course, does open the door of our hearts for Jesus through various agencies. Hear his voice Hear and heed (John 10:27). Note genitive case πωνης — phōnēs (accusative in John 3:8). By name Several flocks might be herded in the same fold overnight. But the shepherd knows his own And leadeth them out Old and common verb, present active indicative. The sheep follow readily (John 10:27) because they know their own shepherd‘s voice and his name for each of them and because he has led them out before. They love and trust their shepherd. [source]
John 10:11 I am the good shepherd [εγω ειμι ο ποιμην ο καλος]
Note repetition of the article, “the shepherd the good one.” Takes up the metaphor of John 10:2. Vulgate pastor bonus. Philo calls his good shepherd αγατος — agathos but καλος — kalos calls attention to the beauty in character and service like “good stewards” (1 Peter 4:10), “a good minister of Christ Jesus” (1 Timothy 4:6). Often both adjectives appear together in the ancient Greek as once in the New Testament (Luke 8:15). “Beauty is as beauty does.” That is καλος — kalos Layeth down his life for his sheep For illustration see 1 Samuel 17:35 (David‘s experience) and Isaiah 31:4. Dods quotes Xenophon (Mem. ii. 7, 14) who pictures even the sheep dog as saying to the sheep: “For I am the one that saves you also so that you are neither stolen by men nor seized by wolves.” Hippocrates has πσυχην κατετετο — psuchēn katetheto (he laid down his life, i.e. died). In Judges 12:3 ετηκα την πσυχην — ethēka tēn psuchēn means “I risked my life.” The true physician does this for his patient as the shepherd for his sheep. The use of υπερ — huper here (over, in behalf of, instead of), but in the papyri υπερ — huper is the usual preposition for substitution rather than αντι — anti This shepherd gives his life for the sin of the world (John 1:29; 1 John 2:2). [source]
John 10:12 He that is a hireling [ο μιστωτος]
Old word from μιστοω — misthoō to hire (Matthew 20:1) from μιστος — misthos (hire, wages, Luke 10:7), in N.T. only in this passage. Literally, “the hireling and not being a shepherd” Note ουκ — ouk with the participle ων — ōn to emphasize the certainty that he is not a shepherd in contrast with μη εισερχομενος — mē eiserchomenos in John 10:1 (conceived case). See same contrast in 1 Peter 1:8 between ουκ ιδοντες — ouk idontes and μη ορωντες — mē horōntes The hireling here is not necessarily the thief and robber of John 10:1, John 10:8. He may conceivably be a nominal shepherd (pastor) of the flock who serves only for the money, a sin against which Peter warned the shepherds of the flock “not for shameful gain” (1 Peter 5:2). Whose own Every true shepherd considers the sheep in his care “his own” Vivid dramatic present, active indicative of τεωρεω — theōreō a graphic picture. The wolf coming Present middle predicate participle of ερχομαι — erchomai Leaveth the sheep, and fleeth Graphic present actives again of απιημι — aphiēmi and πευγω — pheugō The cowardly hireling cares naught for the sheep, but only for his own skin. The wolf was the chief peril to sheep in Palestine. See Matthew 10:6 where Jesus says: “Behold I send you forth as sheep in the midst of wolves.” And the wolf snatcheth them and scattereth them Vivid parenthesis in the midst of the picture of the conduct of the hireling. Bold verbs these. For the old verb αρπαζω — harpazō see John 6:15; Matthew 11:12, and for σκορπιζω — skorpizō late word (Plutarch) for the Attic σκεδαννυμι — skedannumi see Matthew 12:30. It occurs in the vision of Ezekiel (Ezekiel 34:5) where because of the careless shepherds “the sheep became meat to all the beasts of the field, and were scattered.” Jesus uses αρπαζω — harpazō in John 10:29 where no one is able “to snatch” one out of the Father‘s hand. [source]
John 5:22 He hath given all judgment unto the Son [την κρισιν πασαν δεδωκεν τωι υιωι]
Perfect active indicative of διδωμι — didōmi state of completion (as in John 3:35; John 6:27, John 6:29; John 10:29, etc.). See this prerogative claimed for Christ already in John 3:17. See the picture of Christ as Judge of men in Matt 25:31-46. [source]
John 6:37 All that [παν ο]
Collective use of the neuter singular, classic idiom, seen also in John 6:39; John 17:2, John 17:24; 1 John 5:4. Perhaps the notion of unity like εν — hen in John 17:21 underlies this use of παν ο — pān ho Giveth me For the idea that the disciples are given to the Son see also John 6:39, John 6:65; John 10:29; John 17:2, John 17:6, John 17:9, John 17:12, John 17:24; John 18:9. I will in no wise cast out Strong double negation as in John 6:35 with second aorist active subjunctive of βαλλω — ballō Definite promise of Jesus to welcome the one who comes. [source]
John 6:60 A hard saying [σκληρος]
“This saying is a hard one.” Old adjective, rough, harsh, dried hard (from σκελλω — skellō to dry), probably the last saying of Jesus that he was the bread of life come down from heaven and they were to eat him. It is to be hoped that none of the twelve joined the many disciples in this complaint. Hear it Or “hear him,” hear with acceptation. For ακουω — akouō with the genitive see John 10:3, John 10:16, John 10:27. [source]
John 8:48 Thou art a Samaritan and hast a demon [Σαμαρειτης ει συ και δαιμονιον εχεις]
On the spur of the moment in their rage and fury they can think of no meaner things to say. They know, of course, that Jesus was not a Samaritan, but he had acted like a Samaritan in challenging their peculiar spiritual privileges (John 4:9, John 4:39). The charge of having a demon was an old one by the Pharisees (Matthew 12:24) and it is repeated later (John 10:20). [source]
John 10:22 And it was the feast of the dedication at Jerusalem [εγενετο δε τα ενκαινια εν τοις Ιεροσολυμοις]
But Westcott and Hort read τοτε — tote (then) instead of δε — de (and) on the authority of B L W 33 and some versions. This is probably correct: “At that time came the feast of dedication in Jerusalem.” Τοτε — Tote does not mean that the preceding events followed immediately after the incidents in 10:1-21. Bernard brings chapter 9 up to this date (possibly also chapter 8) and rearranges chapter 10 in a purely arbitrary way. There is no real reason for this arrangement. Clearly there is a considerable lapse between the events in 10:22-39 and 10:1-21, possibly nearly three months (from just after tabernacles John 7:37 to dedication John 10:22). The Pharisees greet his return with the same desire to catch him. This feast of dedication, celebrated for eight days about the middle of our December, was instituted by Judas Maccabeus b.c. 164 in commemoration of the cleansing of the temple from the defilements of pagan worship by Antiochus Epiphanes (1Macc 4:59). The word ενκαινια — enkainia Winter Old word from χειμα — cheima See Matthew 24:20. [source]
John 11:42 And I knew [εγω δε ηιδειν]
Past perfect of οιδα — oida used as imperfect. This confident knowledge is no new experience with Jesus. It has “always” Second perfect active (intransitive) articular participle of περιιστημι — periistēmi It was a picturesque and perilous scene. That they may believe Purpose clause with ινα — hina and first ingressive aorist active subjunctive of πιστευω — pisteuō “that they may come to believe.” That thou didst send me First aorist active indicative of αποστελλω — apostellō and note position of συ με — su me side by side. This claim Jesus had long ago made (John 5:36) and had repeatedly urged (John 10:25, John 10:38). Here was a supreme opportunity and Jesus opens his heart about it. [source]
John 3:16 For so [ουτως γαρ]
This use of γαρ — gar is quite in John‘s style in introducing his comments (John 2:25; John 4:8; John 5:13, etc.). This “Little Gospel” as it is often called, this “comfortable word” (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In John 3:16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus. Loved First aorist active indicative of αγαπαω — agapaō the noble word so common in the Gospels for the highest form of love, used here as often in John (John 14:23; John 17:23; 1 John 3:1; 1 John 4:10) of God‘s love for man (cf. 2 Thessalonians 2:16; Romans 5:8; Ephesians 2:4). In John 21:15 John presents a distinction between αγαπαω — agapaō and πιλεω — phileō Αγαπαω — Agapaō is used also for love of men for men (John 13:34), for Jesus (John 8:42), for God (1 John 4:10). The world The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God‘s love appears also in 2 Corinthians 5:19; Romans 5:8. That he gave The usual classical construction with ωστε — hōste and the indicative (first aorist active) practical result, the only example in the N.T. save that in Galatians 2:13. Elsewhere ωστε — hōste with the infinitive occurs for actual result (Matthew 13:32) as well as purpose (Matthew 10:1), though even this is rare. His only begotten Son “The Son the only begotten.” For this word see note on John 1:14, note on John 1:18; and John 3:18. The rest of the sentence, the purpose clause with ιναεχηι — hina -εις αυτον — echēi precisely reproduces the close of John 3:15 save that εν αυτωι — eis auton takes the place of πιστευων — en autōi (see John 1:12) and goes certainly with εχηι — pisteuōn (not with εν αυτωι — echēi as μη αποληται αλλα — en autōi in John 3:15) and the added clause “should not perish but” The same contrast between “perish” and “eternal life” (for this world and the next) appears also in John 10:28. On “perish” see also John 17:12. [source]
John 5:2 There is [εστιν]
Bengel argues that this proves a date before the destruction of Jerusalem, but it is probably only John‘s vivid memory. By the sheep gate Supply πυληι — pulēi (gate) which occurs with the adjective προβατικη — probatikē (pertaining to sheep, προβατα — probata) in Nehemiah 3:1, Nehemiah 3:22. A pool A diving or swimming pool (from κολυμβαω — kolumbaō to swim, Acts 27:43), old word, only here in N.T. Which is called “The surnamed” (present passive participle, only N.T. example except Acts 15:40 first aorist middle participle επιλεχαμενος — epilexamenos). In Hebrew “In Aramaic” strictly as in John 19:13, John 19:17, John 19:20; John 20:16; Revelation 9:11; Revelation 16:16. Bethesda Aleph D L 33 have ετζατα — Bethzatha or House of the Olive, while B W Vulg. Memph. have ετσαιδα — Bethsaida Having five porches Στοα — Stoa was a covered colonnade where people can gather from which Stoic comes (Acts 17:18). See John 10:23; Acts 3:11. Schick in 1888 found twin pools north of the temple near the fortress of Antonia one of which has five porches. It is not, however, certain that this pool existed before a.d. 70 when the temple was destroyed (Sanday, Sacred Sites of the Gospels, p. 55). Some have identified it with the Pool of Siloam (John 9:7), though John distinguishes them. There is also the Virgin‘s Well, called the Gusher, because it periodically bubbles over from a natural spring, a kind of natural siphon. This is south of the temple in the Valley of Kedron and quite possibly the real site. [source]
John 9:1 As he passed by [παραγων]
Present active participle of παραγω — paragō old verb to go along, by, or past (Matthew 20:30). Only example in this Gospel, but in 1 John 2:8, 1 John 2:17. The day was after the stirring scenes in chapter 8, but not at the feast of dedication as Westcott argues. That comes three months later (John 10:22). From his birth Ablative case with εκ — ek of old word from γενω γινομαι — genō class="normal greek">τυπλος εκ γενετης — ginomai Here alone in N.T., but the phrase tuphlos ek genetēs is common in Greek writers. Probably a well-known character with his stand as a beggar (John 9:5). [source]
John 5:20 Loveth [πιλει]
In John 3:35 we have αγαπαι — agapāi from αγαπαω — agapaō evidently one verb expressing as noble a love as the other. Sometimes a distinction (John 21:17) is made, but not here, unless πιλεω — phileō presents the notion of intimate friendship Τουτων — Toutōn is ablative case after the comparative μειζονα — meizona (from μεγας — megas great). John often uses εργα — erga for the miracles of Christ (John 5:36; John 7:3, John 7:21; John 10:25, John 10:32, John 10:38, etc.). It is the Father who does these works (John 14:10). There is more to follow. Even the disciples will surpass what Christ is doing in the extent of the work (John 14:12). Δειχει — Deixei is future active indicative of δεικνυμι — deiknumi to show. See also John 10:32. That ye may marvel Purpose clause with ινα — hina and present active subjunctive of ταυμαζω — thaumazō Wonder belongs to childhood and to men of knowledge. Modern science has increased the occasion for wonder. Clement of Alexandria has a saying of Jesus: “He that wonders shall reign, and he that reigns shall rest.” [source]
John 5:43 In my Father‘s name [εν τωι ονοματι του πατρος μου]
Seven times Jesus in John speaks of the “Name” of the Father (John 5:43; John 10:25; John 12:28; John 17:6, John 17:11, John 17:12, John 17:26). See John 1:12 for use of ονομα — onoma (Luke 1:49). And ye receive me not “And yet ye do not receive me,” as in John 5:40, “the Gospel of the Rejection” (John 1:11; John 3:11, John 3:32; John 12:37) often applied to the Fourth Gospel. If another come Condition of third class Note αλλος — allos not ετερος — heteros like αλλον Ιησουν — allon Iēsoun in 2 Corinthians 11:4. Similar prophecies occur in Mark 13:6, Mark 13:22 (Matthew 24:5, Matthew 24:24), all general in character like Antichrist in 2 Thessalonians 2:8-12. There is no occasion for a reference to any individual like Barcochba (about a.d. 134) as Pfleiderer and Schmiedel hold. These Messianic upstarts all come “in their own name” and always find a following. Him ye will receive “That one,” whoever he is, as Jesus said. Future active indicative of λαμβανω — lambanō Credulous about the false Messiahs, incredulous about Christ. [source]
John 7:4 In secret [εν κρυπτωι]
See Matthew 6:4, Matthew 6:6 for this phrase. Openly “In public” See Matthew 8:32. Common in John (John 7:13, John 7:26; John 10:24; John 16:25, John 16:29; John 18:20; here again contrasted with en kruptōi). It is wise advice in the abstract that a public teacher must allow inspection of his deeds, but the motive is evil. They might get Jesus into trouble. εν κρυπτωι — If thou doest these things This condition of the first class assumes the reality of the deeds of Jesus, but the use of the condition at all throws doubt on it all as in Matthew 4:3, Matthew 4:6. Manifest thyself First aorist active imperative of πανερωσον σεαυτον — phaneroō To the world Not just to “thy disciples,” but to the public at large as at the feast of tabernacles. See John 8:26; John 14:22 for this use of τωι κοσμωι — kosmos f0). [source]
John 7:13 Howbeit [μεντοι]
See John 4:27 for this compound particle Imperfect active of ουδεις παρρησιαι — laleō “was speaking,” picturing the whispering or secret talk (no man openly, εν — oudeis parrēsiāi). Best MSS. do not have παρρησιαι — en here with εν — parrēsiāi (locative or instrumental case of manner) as in John 7:26; John 10:24; John 11:54, but παρρησιαι — en genuine in John 7:4; Colossians 2:15. This adverbial use of δια τον ποβον των Ιουδαιων — parrēsiāi is common enough (Mark 8:37). For fear of the Jews (dia ton phobon tōn Ioudaiōn). Objective genitive. The crowds really feared the Jewish leaders and evidently did not wish to involve Jesus or themselves. See the same phrase and attitude on the part of the disciples in John 19:38; John 20:19. [source]
Acts 26:24 Thou art mad [μαινηι]
Old verb for raving. See also John 10:20; Acts 12:15; 1 Corinthians 14:23. The enthusiasm of Paul was too much for Festus and then he had spoken of visions and resurrection from the dead (Acts 26:8). “Thou art going mad” (linear present), Festus means. [source]
Acts 26:24 With a loud voice [μεγαληι τηι πωνηι]
Associative instrumental case showing manner (Robertson, Grammar, p. 530) and the predicate use of the adjective, “with the voice loud” (elevated). Thou art mad (μαινηι — mainēi). Old verb for raving. See also John 10:20; Acts 12:15; 1 Corinthians 14:23. The enthusiasm of Paul was too much for Festus and then he had spoken of visions and resurrection from the dead (Acts 26:8). “Thou art going mad” (linear present), Festus means. Thy much learning doth turn thee to madness “Is turning thee round.” Old verb περιτρεπω — peritrepō but only here in N.T. Festus thought that Paul‘s “much learning” (=“many letters,” cf. John 7:15 of Jesus) of the Hebrew Scriptures to which he had referred was turning his head to madness (wheels in his head) and he was going mad right before them all. The old word μανια — mania (our mania, frenzy, cf. maniac) occurs here only in N.T. Note unusual position of σε — se between πολλα — polla and γραμματα — grammata (Robertson, Grammar, pp. 418, 420) [source]
Acts 3:10 Were filled [επληστησαν]
Effective first aorist passive. At that which had happened (τωι συμβεβηκοτι — tōi sumbebēkoti). Perfect active participle of συμβαινω — sumbainō Acts 3:11 The Codex Bezae adds “as Peter and John went out.” As he held Genitive absolute of krateō to hold fast, with accusative rather than genitive to get hold of (Acts 27:13). Old and common verb from kratos (strength, force). Perhaps out of gratitude and partly from fear (Luke 8:38). In the porch that is called Solomon‘s (epi tēi stoāi tēi kaloumenēi Solomōntos). The adjective Stoic (stoikos) is from this word stoa (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23). Greatly wondering Wondering out of Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc. [source]
Acts 3:10 In the porch that is called Solomon‘s [epi tēi stoāi tēi kaloumenēi Solomōntos)]
The adjective Stoic It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23). [source]
Acts 3:10 As he held [kratountos autou)]
Genitive absolute of krateō to hold fast, with accusative rather than genitive to get hold of (Acts 27:13). Old and common verb from kratos (strength, force). Perhaps out of gratitude and partly from fear (Luke 8:38). In the porch that is called Solomon‘s (epi tēi stoāi tēi kaloumenēi Solomōntos). The adjective Stoic (stoikos) is from this word stoa (porch). It was on the east side of the court of the Gentiles (Josephus, Ant. XX. 9, 7) and was so called because it was built on a remnant of the foundations of the ancient temple. Jesus had once taught here (John 10:23). Greatly wondering Wondering out of Late adjective. Construction according to sense (plural, though laos singular) as in Acts 5:16; Acts 6:7; Acts 11:1, etc. [source]
Galatians 4:21 The law [τὸν νόμον]
In a different sense, referring to the O.T. For a similar double sense see Romans 3:19. For νόμος as a designation of the O.T. generally, see 1 Corinthians 14:21; John 10:24; John 11:34; John 15:25. [source]
Ephesians 4:21 If so be that ye heard Him [εἴ γε αὐτὸν ἠκούσατε]
The indicative mood implies the truth of the supposition: if ye heard as ye did. Him is emphatic. If it was Him that ye heard. Compare John 10:27. [source]
Hebrews 11:30 Compassed about [κυκλωθέντα]
Comp. Luke 21:20; John 10:24. oP. [source]
Hebrews 9:18 Neither the first testament was dedicated without blood [οὐδὲ ἡ πρώτη χωρὶς αἵματος ἐνκεκαίνισται]
Rend. “neither hath the first (covenant) been inaugurated without blood.” There is surely no excuse for inserting testament here, as A.V., since the allusion is clearly to the ratification of a covenant with blood. But further, as this and the verses immediately following are intended to furnish a historical illustration of the statements in Hebrews 9:16, Hebrews 9:17, we seem forced either to render covenant in those verses, or to assume that the transaction here related was the ratification of a will and testament, or to find our writer guilty of using an illustration which turns on a point entirely different from the matter which he is illustrating. Thus: a testament is of force after men are dead. It has no force so long as the testator is alive. Wherefore, the first covenant was ratified by slaying victims and sprinkling their blood. For the incident see Exodus 24:8. Ἐνκαινίζειν only here and Hebrews 10:20. lxx, to renew, 1 Samuel 11:14; 2 Chronicles 15:8; Psalm 51:10: to dedicate, 1 Kings 8:63; John href="/desk/?q=joh+10:22&sr=1">John 10:22. Rend. οὐδὲ neitheras A.V., and not not even, in which case the meaning would be, “not even the first covenant, although its ministries did not perfect the worshipper as touching the conscience,” a thought which would be foreign to the point, which is merely the analogy in the matter of death. [source]
Hebrews 13:20 That great shepherd of the sheep [τὸν ποιμένα τῶν προβάτων τὸν μέγαν]
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, Isaiah 63:11-14,3. 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. 1711642045_47 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]
Hebrews 9:18 The first covenant [η πρωτη]
Supply διατηκη — diathēkē as in Hebrews 9:1. Has been dedicated Stands dedicated. Perfect passive indicative of ενκαινιζο — enkainizo a late verb in lxx, one papyrus, and in N.T. only here and Hebrews 10:20. It means to renew, to inaugurate (1 Samuel 11:14; 2 Chronicles 15:8) and in 1 Kings 8:63 to dedicate. Note τα ενκαινια — ta enkainia (John 10:22) for the feast of dedication. [source]
1 John 1:5 In Him is no darkness at all [καὶ σκοτία οὐκ ἔστιν ἐν αὐτῷ οὐδεμία]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [source]
1 John 1:3 Our fellowship [ἡ κοινωνία ἡ ἡμετέρα]
More strictly, the fellowship, that which is ours, according to John's characteristic practice of defining and emphasizing a noun by an article and possessive pronoun. See on John 10:27. Ours (possessive instead of personal pronoun) indicating fellowship as a distinguishing mark of Christians rather than as merely something enjoyed by them. [source]
1 John 2:24 As for you [υμεις]
Emphatic proleptic position before the relative ο — ho and subject of ηκουσατε — ēkousate a familiar idiom in John 8:45; John 10:29, etc. Here for emphatic contrast with the antichrists. See 1 John 1:1 for απ αρχης — ap' archēs (from the beginning). [source]
1 John 5:9 If we receive [ει λαμβανομεν]
Condition of first class with ει — ei and the present active indicative, assumed as true. The conditions for a legally valid witness are laid down in Deuteronomy 19:15 (cf. Matthew 18:16; John 8:17.; John 10:25; 2 Corinthians 13:1). [source]
3 John 1:2 Soul [ψυχή]
See on Mark 12:30; see on Luke 1:46. The soul ( ψυχή ) is the principle of individuality, the seat of personal impressions. It has a side in contact with both the material and the spiritual element of humanity, and is thus the mediating organ between body and spirit. Its meaning, therefore, constantly rises above life or the living individual, and takes color from its relation to either the emotional or the spiritual side of life, from the fact of its being the seat of the feelings, desires, affections, aversions, and the bearer and manifester of the divine life-principle ( πνεῦμα ). Consequently ψυχή is often used in our sense of heart (Luke 1:46; Luke 2:35; John 10:24; Acts 14:2); and the meanings of ψυχή souland πνεῦμα spiritoccasionally approach each other very closely. Compare John 12:27, and John 11:33; Matthew 11:29, and 1 Corinthians 16:18. Also both words in Luke 1:47. In this passage ψυχή soulexpresses the soul regarded as moral being designed for everlasting life. See Hebrews 6:19; Hebrews 10:39; Hebrews 13:17; 1 Peter 2:11; 1 Peter 4:19. John commonly uses the word to denote the principle of the natural life. See John 10:11, John 10:15; John 13:37; John 15:13; 1 John 3:16; Revelation 8:9; Revelation 12:11; Revelation 16:3. [source]
Revelation 20:9 Compassed [εκυκλευσαν]
First aorist (prophetic) active indicative of κυκλευω — kukleuō to encircle, late verb (Strabo) from κυκλος — kuklos (circle), in N.T. only here and margin in John 10:24 (for εκυκλωσαν — ekuklōsan from κυκλοω — kukloō). [source]
Revelation 4:1 Come up [αναβα]
Short Koiné form for αναβητι — anabēthi (second aorist active imperative second person singular of αναβαινω — anabainō).Hither (ωδε — hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι — deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα — meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Revelation 1:16 In his right hand [εν τηι δεχιαι χειρι]
For safe keeping as in John 10:28.Seven stars (αστερας επτα — asteras hepta). Symbols of the seven churches (Revelation 1:20), seven planets rather than Pleiades or any other constellation like the bear.Proceeded Present middle participle of εκπορευομαι — ekporeuomai old compound (Matthew 3:5) used loosely again like εχων — echōn sharp two-edged sword “A sword two-mouthed sharp.” ομπαια — Romphaia (as distinct from μαχαιρα — machaira) is a long sword, properly a Thracian javelin, in N.T. only Luke 2:35; Revelation 1:16; Revelation 2:12; Hebrews 4:12. See στομα — stoma used with μαχαιρης — machairēs in Luke 21:24 (by the mouth of the sword).Countenance (οπσις — opsis). Old word (from οπτω — optō), in N.T. only here, John 7:24; John 11:44.As the sun shineth Brachylogy, “as the sun when it shines.” For παινει — phainei see John 1:5. [source]
Revelation 4:1 Hither [ωδε]
Originally “here,” but vernacular use (John 6:25; John 10:27). [source]
Revelation 6:10 How long [εως ποτε]
“Until when.” Cf. Matthew 7:17; John 10:24. [source]
Revelation 20:9 Over the breadth of the earth [επι το πλατος της γης]
Πλατος — Platos is old word, in N.T. only here, Revelation 21:16; Ephesians 3:18. The hosts of Satan spread over the earth.Compassed (εκυκλευσαν — ekukleusan). First aorist (prophetic) active indicative of κυκλευω — kukleuō to encircle, late verb (Strabo) from κυκλος — kuklos (circle), in N.T. only here and margin in John 10:24 (for εκυκλωσαν — ekuklōsan from κυκλοω — kukloō).The camp of the saints Παρεμβολη — Parembolē Perfect passive participle of καταβαινω — agapaō “the city the beloved.” See Psalm 78:68; Psalm 87:2 for Jerusalem so described. So Charles takes it here, but Swete holds it to be “the Church the New Zion” that is meant.And fire came down out of heaven Second aorist (prophetic) active indicative of κατεστιω — katabainō Cf. Genesis 19:24; Genesis 39:6; Ezekiel 38:22; 2 Kings 1:10, 2 Kings 1:12; Luke 9:54 (about John).Devoured them (katephagen autous). Second aorist (prophetic) active of katesthiō to eat up (down). Vivid climax to this last great battle with Satan. [source]
Revelation 4:1 I saw [ειδον]
Second aorist active indicative of οραω — horaō Exclamation of vivid emotion as John looked. No effect on the structure and nominative case τυρα — thura (door) follows it.Opened (ηνεωιγμενη — ēneōigmenē). Perfect (triple reduplication) passive participle of ανοιγω — anoigō as in Revelation 3:8 (door of opportunity) and Revelation 3:20 (door of the heart), here the door of revelation (Swete).In heaven As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη — hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω — laleō rather λεγουσης — legousēs of Revelation 1:10 from λεγω — legō both agreeing with σαλπιγγος — salpiggos (trumpet).Saying (λεγων — legōn). Present active participle of λεγω — legō repeating the idea of λαλουσης — lalousēs but in the nominative masculine singular construed with πωνη — phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι — anabēthi (second aorist active imperative second person singular of αναβαινω — anabainō).Hither (ωδε — hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι — deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα — meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Revelation 4:1 In heaven [εν τωι ουρανωι]
As in Ezekiel 1:1; Mark 1:10; John 1:51. In Revelation always in singular except Revelation 12:12.The first (η πρωτη — hē prōtē). Reference is to Revelation 1:10.Speaking From λαλεω — laleō rather λεγουσης — legousēs of Revelation 1:10 from λεγω — legō both agreeing with σαλπιγγος — salpiggos (trumpet).Saying (λεγων — legōn). Present active participle of λεγω — legō repeating the idea of λαλουσης — lalousēs but in the nominative masculine singular construed with πωνη — phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι — anabēthi (second aorist active imperative second person singular of αναβαινω — anabainō).Hither (ωδε — hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι — deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα — meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]
Revelation 4:1 Speaking [λαλουσης]
From λαλεω — laleō rather λεγουσης — legousēs of Revelation 1:10 from λεγω — legō both agreeing with σαλπιγγος — salpiggos (trumpet).Saying (λεγων — legōn). Present active participle of λεγω — legō repeating the idea of λαλουσης — lalousēs but in the nominative masculine singular construed with πωνη — phōnē (feminine singular), construction according to sense because of the person behind the voice as in Revelation 11:15; Revelation 19:14.Come up Short Koiné form for αναβητι — anabēthi (second aorist active imperative second person singular of αναβαινω — anabainō).Hither (ωδε — hōde). Originally “here,” but vernacular use (John 6:25; John 10:27).I will show Future active of δεικνυμι — deiknumi in same sense in Revelation 1:1.Hereafter (μετα ταυτα — meta tauta). Some editors (Westcott and Hort) connect these words with the beginning of Revelation 4:2. [source]

What do the individual words in John 10:2 mean?

The [one] however entering in by the door shepherd is of the sheep
δὲ εἰσερχόμενος διὰ τῆς θύρας ποιμήν ἐστιν τῶν προβάτων

  The  [one] 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
δὲ  however 
Parse: Conjunction
Root: δέ  
Sense: but, moreover, and, etc.
εἰσερχόμενος  entering  in 
Parse: Verb, Present Participle Middle or Passive, Nominative Masculine Singular
Root: εἰσέρχομαι  
Sense: to go out or come in: to enter.
θύρας  door 
Parse: Noun, Genitive Feminine Singular
Root: θύρα  
Sense: a door.
ποιμήν  shepherd 
Parse: Noun, Nominative Masculine Singular
Root: ποιμήν  
Sense: a herdsman, esp. a shepherd.
τῶν  of  the 
Parse: Article, Genitive Neuter Plural
Root:  
Sense: this, that, these, etc.
προβάτων  sheep 
Parse: Noun, Genitive Neuter Plural
Root: προβάτιον 
Sense: any four footed, tame animal accustomed to graze, small cattle (opp. to large cattle, horses, etc.), most commonly a sheep or a goat.