KJV: 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;
Darby: 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.
| τούτῳ | To him |
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Parse: Demonstrative Pronoun, Dative Masculine Singular Root: οὗτος Sense: this. |
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| θυρωρὸς | doorkeeper |
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Parse: Noun, Nominative Masculine Singular Root: θυρωρός Sense: a doorkeeper, porter. |
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| ἀνοίγει | opens |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀνοίγω Sense: to open. |
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| πρόβατα | sheep |
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Parse: Noun, Nominative 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. |
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| φωνῆς | voice |
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Parse: Noun, Genitive Feminine Singular Root: φωνή Sense: a sound, a tone. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| ἀκούει | hear |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἀκουστός Sense: to be endowed with the faculty of hearing, not deaf. |
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| ἴδια | own |
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Parse: Adjective, Accusative Neuter Plural Root: ἴδιος Sense: pertaining to one’s self, one’s own, belonging to one’s self. |
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| πρόβατα | sheep |
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Parse: Noun, Accusative 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. |
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| φωνεῖ | he calls |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: φωνέω Sense: to sound, emit a sound, to speak. |
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| ὄνομα | name |
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Parse: Noun, Accusative Neuter Singular Root: ὄνομα Sense: name: univ. |
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| ἐξάγει | leads out |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἐξάγω Sense: to lead out. |
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Greek Commentary for John 10:3
“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]
From θύρα , door, and ὤρα , care. An under-shepherd, to whose charge the sheep are committed after they have been folded for the night, and who opens the door on the arrival of the shepherd in the morning. [source]
But the best texts read φωνεῖ , expressing personal address. [source]
Reverse Greek Commentary Search for John 10:3
So Rev., rightly, instead of shall rule. The word involves the whole office of the shepherd - guiding, guarding, folding, as well as feeding. Hence appropriate and often applied to the guides and guardians of others. Homer calls kings “the shepherds of the people.” To David the people said, “The Lord said to thee, Thou shalt feed (as a shepherd) my people Israel” (2 Samuel 5:2; compare Psalm 78:70-72). God is often called a shepherd (Genesis 48:15; Psalm 23:1; Psalm 77:20; Psalm 80:1; Isaiah 40:11; John 10:11). Peter, who is bidden by Jesus to shepherd his sheep (John 21:16, ποίμαινε , Rev., tend), calls him the Shepherd of Souls (1 Peter 2:25), and the Chief Shepherd (1 Peter 5:4); and in the Epistle to the Hebrews (Hebrews 13:20), he is styled the great Shepherd of the sheep. In Revelation 2:27, rule is literally to shepherd (compare Revelation 19:15); but Christ will shepherd his enemies, not with the pastoral crook, but with a sceptre of iron. Finally, Jesus will perpetuate this name and office in heaven among his redeemed ones, for “theLamb, which is in the midst of the throne, shall be their shepherd (Revelation 7:17, Rev.). In this verse the word governor is in harmony with the idea of shepherding, since the word ἡγούμενος originally means one who goes before, or leads the way, and suggests Christ's words about the good shepherd in John 10:3, John 10:4: “He calleth his own sheep by name, and leadeth them out … .He goeth before them, and the sheep follow him.” [source]
May not the singular number fall in with what has just been said?- the flock, the temple-flock, specially devoted to sacrifice. The pronoun their would furnish no objection, since it is common to speak of the flock as belonging to the shepherd. Compare John 10:3, John 10:4. [source]
The article with both subject and predicate as here means that they are interchangeable and can be turned round: The word of God is the seed. The phrase “the word of God” does not appear in Matthew and only once in Mark (Mark 7:13) and John (John 10:35), but four times in Luke (Luke 5:1; Luke 8:11, Luke 8:21; Luke 11:28) and twelve times in Acts. In Mark 4:14 we have only “the word.” In Mark 3:31 we have “the will of God,” and in Matthew 12:46 “the will of my Father” where Luke 8:21 has “the word of God.” This seems to show that Luke has the subjective genitive here and means the word that comes from God. [source]
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]
So John 21:10. The verb means to lay hold of, and is nowhere else used in the New Testament of taking fish. Elsewhere in this Gospel always of the seizure of Christ by the authorities (John 7:30, John 7:39, John 7:44; John 8:20; John 10:39; John 11:57). Of apprehending Peter and Paul (Acts 12:4; 2 Corinthians 11:32). Of the taking of the beast (Revelation 19:20). Of taking by the hand (Acts 3:7). [source]
See on John 12:6; see on John 10:31. [source]
See on John 10:3. [source]
Constantly used in the Septuagint to express the entire dedication and consecration of both persons and things to God. See Exodus 29:1, Exodus 29:36; Exodus 40:13; Leviticus 22:2, Leviticus 22:3. Rev., in margin, consecrate. See on John 10:36. [source]
See on John 10:31; see on John 12:6. [source]
Compare John 10:30; Revelation 3:20. [source]
This absolute use of the title the Father is characteristic of John. He speaks of God as the Father, and my Father, more commonly the former. On the distinction between the two Canon Westcott observes: “Generally it may be said that the former title expresses the original relation of God to being, and specially to humanity, in virtue of man's creation in the divine image; and the latter more particularly the relation of the Father to the Son incarnate, and so indirectly to man in virtue of the Incarnation. The former suggests those thoughts which spring from the consideration of the absolute moral connection of man with God; the latter those which spring from what is made known to us, through revelation, of the connection of the Incarnate Son with God and with man.” See John 6:45; John 10:30; John 20:21; John 8:18, John 8:19; John 14:6-10; John 15:8. John never uses our Father; only once your Father (John 20:17), and never Father without the article, except in address. [source]
Might recognize or perceive. This is striking, that eternal life consists in knowledge, or rather the pursuit of knowledge, since the present tense marks a continuance, a progressive perception of God in Christ. That they might learn to know. Compare John 17:23; John 10:38; 1 John 5:20; 1 John 4:7, 1 John 4:8.“I say, the acknowledgment of God in ChristAccepted by thy reason, solves for thee All questions in the earth and out of it,-DIVIDER- And has so far advanced thee to be wise. -DIVIDER- -DIVIDER- Wouldst thou improve this to reprove the proved?-DIVIDER- In life's mere minute, with power to use that proof,-DIVIDER- Leave knowledge and revert to how it sprung?-DIVIDER- Thou hast it; use it, and forthwith, or die. -DIVIDER- -DIVIDER- For this I say is death, and the sole death,-DIVIDER- When a man's loss comes to him from his gain,-DIVIDER- Darkness from light, from knowledge ignorance,-DIVIDER- And lack of love from love made manifest.”Robert Browning, “A Death in the Desert.” The relation of perception of God to character is stated in 1 John 3:2, on which see note. [source]
See on John 10:34. [source]
Rev., more strictly, hath put forth. Instead of leadeth out, in John 10:3. It implies a constraint; as if some of the sheep were unwilling to leave the fold. Meyer says that putteth forth pictures the manner of the leading out. He lays hold on the sheep and brings them out to the door. [source]
There is no article. Its absence directs us to the character rather than to the person of Jesus. The judges, to whom the quotation in John 10:35refers, were called gods, as being representatives of God. See Exodus 21:6; Exodus 22:8, where the word rendered judges is elohim gods. In Exodus 22:28, gods appears in the A.V. Jesus' course of reasoning is, if these judges could be called gods, how do I blaspheme in calling myself Son of God, since the Father has consecrated me and sent me on a special mission to the world? [source]
Better, lead, as Rev., in margin. Compare John 10:3, leadeth them out. The idea is not bringing them together (as συναγάγῃ , John 11:52), or conducting them to one place, but assuming the guidance. [source]
Literally, from some other quarter. The thief does not, like the shepherd, come from some well-known direction, as from his dwelling or from the pasture, but from an unknown quarter and by a road of his own. This from is significant, because, in the previous discourses, Jesus has laid great stress on the source from which He proceeded, and has made the difference in character between Himself and His opposers turn upon difference of origin. See John 8:23, John 8:42, John 8:44. In the latter part of this chapter He brings out the same thought (John 10:30, John 10:32, John 10:33, John 10:36). [source]
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]
Literally, the shepherd the good (shepherd). Καλὸς , though not of frequent occurrence in John, is more common than ἀγαθός , good, which occurs but four times and three times out of the four in the neuter gender, a good thing, or that which is good. Καλὸς in John is applied to wine (John 2:10), three times to the shepherd in this chapter, and twice to works (John 10:32, John 10:33). In classical usage, originally as descriptive of outward form, beautiful; of usefulness, as a fair haven, a fair wind. Auspicious, as sacrifices. Morally beautiful, noble; hence virtue is called τὸ καλὸν . The New Testament usage is similar. Outwardly fair, as the stones of the temple (Luke 21:5): well adapted to its purpose, as salt (Mark 9:50): competent for an office, as deacons (1 Timothy 4:6); a steward (1 Peter 4:10); a soldier (2 Timothy 2:3): expedient, wholesome (Mark 9:43, Mark 9:45, Mark 9:47): morally good, noble, as works (Matthew 5:16); conscience (Hebrews 13:18). The phrase it is good, i.e., a good or proper thing (Romans 14:21). In the Septuagint καλὸς is the most usual word for good as opposed to evil (Genesis 2:17; Genesis 24:50; Isaiah 5:20). In Luke 8:15, καλὸς and ἀγαθός are found together as epithets of the heart; honest (or virtuous, noble) and good. The epithet καλὸς , applied here to the shepherd, points to the essential goodness as nobly realized, and appealing to admiring respect and affection. As Canon Westcott observes, “in the fulfillment of His work, the Good Shepherd claims the admiration of all that is generous in man.” [source]
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER- -DIVIDER- [source]
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]
Επειτα Epeita (only here in John) means thereafter (Luke 16:7) and it is made plainer by the addition of μετα τουτο meta touto (cf. John 2:12; John 11:11), meaning after the two days had elapsed. Let us go into Judea again Volitive (hortative) subjunctive of αγω agō (intransitive use as in John 11:11, John 11:16). They had but recently escaped the rage of the Jews in Jerusalem (John 10:39) to this haven in Bethany beyond Jordan (John 10:40). [source]
Present perfect active of οραω horaō John repeats the statement of John 1:32 Have borne witness Perfect active indicative of μαρτυρεω martureō for which verb see John 1:32. This is the Son of God The Baptist saw the Spirit come on Jesus at his baptism and undoubtedly heard the Father‘s voice hail him as “My Beloved Son” (Mark 1:11; Matthew 3:17; Luke 3:22). Nathanael uses it as a Messianic title (John 1:49) as does Martha (John 11:27). The Synoptics use it also of Christ (Mark 3:11; Matthew 14:33; Luke 22:70). Caiaphas employs it to Christ as a Messianic title (Matthew 26:63) and Jesus confessed under oath that he was (verse Matthew 26:64), thus applying the term to himself as he does in John‘s Gospel (John 5:25; John 10:36; John 11:4) and by implication (the Father, the Son) in Matthew 11:27 (Luke 10:22). Hence in the Synoptics also Jesus calls himself the Son of God. The phrase means more than just Messiah and expresses the peculiar relation of the Son to the Father (John 3:18; John 5:25; John 17:5; John 19:7; John 20:31) like that of the Logos with God in John 1:1. [source]
“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]
First aorist active indicative of βασταζω bastazō old verb to pick up, to carry (John 12:6), to bear (Galatians 6:5). The παλιν palin refers to John 8:59 where ηραν ēran was used. They wanted to kill him also when he made himself equal to God in John 5:18. Perhaps here εβαστασαν ebastasan means “they fetched stones from a distance.” To stone him Final clause with ινα hina and the first aorist active subjunctive of λιταζω lithazō late verb (Aristotle, Polybius) from λιτος lithos (stone, small, Matthew 4:6, or large, Matthew 28:2), in John 10:31-33; John 11:8; Acts 5:26; Acts 14:19; 2 Corinthians 11:25; Hebrews 11:37, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones. [source]
Condition of first class, assumed as true. The conclusion (John 10:36) is υμεις λεγετε humeis legete (Do ye say?). As Jews (and rabbis) they are shut out from charging Jesus with blasphemy because of this usage in the O.T. It is a complete ad hominem argument. To be sure, it is in Psalm 82:6 a lower use of the term τεος theos but Jesus did not call himself “Son of Jahweh,” but “υιος τεου huios theou ” which can mean only “Son of προς ους ο λογος του τεου εγενετο Elohim It must not be argued, as some modern men do, that Jesus thus disclaims his own deity. He does nothing of the kind. He is simply stopping the mouths of the rabbis from the charge of blasphemy and he does it effectually. The sentence is quite involved, but can be cleared up. To whom the word of God came The relative points to τεοι ekeinous before. These judges had no other claim to the term και ου δυναται λυτηναι η γραπη theoi And the scripture cannot be broken A parenthesis that drives home the pertinency of the appeal, one that the Pharisees had to accept. Luthēnai is first aorist passive infinitive of luō to loosen, to break. [source]
Conative imperfect of ζητεω zēteō with reference to the event narrated in John 10:39 in these very words. Goest thou thither again? Present active intransitive use of the compound υπαγω hupagō to withdraw (John 6:21; John 8:21) from this safe retreat (Vincent). It seemed suicidal madness to go back now. [source]
The raising of Lazarus brought matters to a head so to speak. It was now apparently not more than a month before the end. They took counsel First aorist middle indicative of βουλευω bouleuō old verb to take counsel, in the middle voice for themselves, among themselves. The Sanhedrin took the advice of Caiaphas seriously and plotted the death of Jesus. That they might put him to death Purpose clause with ινα hina and first aorist active subjunctive of αποκτεινω apokteinō It is an old purpose (John 5:18; John 7:19; John 8:44, John 8:59; John 10:39; John 11:8) now revived with fresh energy due to the raising of Lazarus. [source]
Jesus had a right to expect greater faith from these men than from the blind man (John 9:35) or Martha (John 11:27). His words in John 14:1 are clearly needed. This oneness with the Father Jesus had already stated (John 10:38) as shown by his “words” Cf. John 3:34; John 5:19; John 6:62. [source]
Repeated appeal (present active imperative of πιστευω pisteuō) as in John 14:1 to his disciples and as he had done with the hostile Jews to be influenced by his “works” at any rate (John 10:38). [source]
Another relative clause with the antecedent Recitative οτι hoti again before direct quotation. Because I said Causal use of οτι hoti and regular form ειπον eipon (cf. ειπα eipa in John 10:34). I am the Son of God Direct quotation again after ειπον eipon This Jesus had implied long before as in John 2:16 (my Father) and had said in John 5:18-30 (the Father, the Son), in John 9:35 in some MSS., and virtually in John 10:30. They will make this charge against Jesus before Pilate (John 19:7). Jesus does not use the article here with υιος huios perhaps (Westcott) fixing attention on the character of Son rather than on the person as in Hebrews 1:2. There is no answer to this question with its arguments. [source]
Condition again of the first class, assumed as true, but with the opposite results. Though ye believe not me Condition now of third class, undetermined (but with prospect), “Even if you keep on (present active subjunctive of πιστευο pisteuo) not believing me.” Believe the works These stand irrefutable. The claims, character, words, and works of Jesus challenge the world today as then. That ye may know and understand Purpose clause with ινα hina and the same verb γινωσκω ginōskō repeated in different tenses (first γνωτε gnōte the second ingressive aorist active subjunctive, that ye may come to know; then the present active subjunctive, “that ye may keep on knowing”). This is Christ‘s deepest wish about his enemies who stand with stones in their uplifted hands to fling at him. That the Father is in me, and I in the Father Thus he repeats (John 10:30) sharply his real claim to oneness with the Father as his Son, to actual deity. It was a hopeless wish. [source]
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]
Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of μελει melei it was a care). John often makes explanatory comments of this kind as in John 2:21.; John 7:22, John 7:39. But because he was a thief Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew 26:15), for the disciples did not suspect Judas of treachery (John 13:28.), let alone small speculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money. And having the bag took away what was put therein This is the correct text. This compound for the earlier γλωσσοκομειον glōssokomeion (from γλωσσα glōssa tongue, and κομεω komeō to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and John 13:29 in same sense about Judas. αλλομενα Ballomena is present passive participle (repeatedly put in) of βαλλω ballō to cast or fling. The imperfect active (custom) of βασταζω bastazō old verb to pick up (John 10:31), to carry (John 19:17), but here and John 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri. [source]
That is, “out of the Scriptures” (John 10:34; John 15:25). The Christ abideth forever Timeless present active indicative of μενω menō to abide, remain. Perhaps from Psalm 89:4; Psalm 110:4; Isaiah 9:7; Ezekiel 37:25; Daniel 7:14. How sayest thou? In opposition to the law (Scripture). The Son of man Accusative case of general reference with the infinitive υπσωτηναι hupsōthēnai (first aorist passive of υπσοω hupsoō and taken in the sense of death by the cross as Jesus used it in John 12:32). Clearly the crowd understand Jesus to be “the Son of man” and take the phrase to be equivalent to “the Christ.” This is the obvious way to understand the two terms in their reply, and not, as Bernard suggests, that they saw no connexion between “the Christ” (the Messiah) and “the Son of man.” The use of “this” (ουτος houtos) in the question that follows is in contrast to John 12:32. The Messiah (the Son of man) abides forever and is not to be crucified as you say he “must” (δει dei) be. [source]
Ellipsis in the Greek (no verb), as in John 9:3; John 13:18. In their law Cf. John 8:17; John 10:34 for this standpoint. “Law” The hatred of the Jews toward Jesus the promised Messiah (John 1:11) is “part of the mysterious purpose of God” (Bernard) as shown by ινα πληρωτηι hina plērōthēi (first aorist passive subjunctive of πληροω plēroō to fulfill). Without a cause Adverbial accusative of δωρεα dōrea from διδωμι didōmi gratuitously, then unnecessarily or gratis (in two Koiné tablets, Nageli) as here and Galatians 2:21. [source]
Same form in John 18:5 which see. So also ιστηκεισαν histēkeisan in John 18:18. Picture of Peter standing outside by the door. Unto the high priest Objective genitive here, but dative in John 18:15. Unto her that kept the door Old word (τυρα thura door, ωρα ōra care), masculine in John 10:3, feminine here, door-keeper (male or female). [source]
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]
If ye loved me Second-class condition with the imperfect active of αγαπαω agapaō referring to present time, implying that the disciples are not loving Jesus as they should. Ye would have rejoiced Second aorist passive indicative of χαιρω chairō with αν an conclusion of second-class condition referring to past time, “Ye would already have rejoiced before this” at Christ‘s going to the Father (John 14:12). Greater than I Ablative case μου mou after the comparative μειζων meizōn (from positive μεγας megas). The filial relation makes this necessary. Not a distinction in nature or essence (cf. John 10:30), but in rank in the Trinity. No Arianism or Unitarianism here. The very explanation here is proof of the deity of the Son (Dods). [source]
Imperfect active of ζητεω zēteō graphic picture of increased and untiring effort “to kill him” John repeats this clause “they sought to kill him” in John 7:1, John 7:19, John 7:25; John 8:37, John 8:40. Their own blood was up on this Sabbath issue and they bend every energy to put Jesus to death. If this is a passover, this bitter anger, murderous wrath, will go on and grow for two years. Not only brake the Sabbath Imperfect active of λυω luō He was now a common and regular Sabbath-breaker. Λυω Luō means to loosen, to set at naught. The papyri give examples of λυω luō in this sense like λυειν τα πεντη luein ta penthē (to break the period of mourning). This was the first grudge against Jesus, but his defense had made the offense worse and had given them a far graver charge. But also called God his own Father “His own” Ισος Isos is an old common adjective (in papyri also) and means equal. In Philemon 2:6 Paul calls the Pre-incarnate Christ ισα τεωι isa theōi “equal to God” (plural ισα isa attributes of God). Bernard thinks that Jesus would not claim to be ισος τεωι isos theōi because in John 14:28 he says: “The Father is greater than I.” And yet he says in John 14:7 that the one who sees him sees in him the Father. Certainly the Jews understood Jesus to claim equality with the Father in nature and privilege and power as also in John 10:33; John 19:7. Besides, if the Jews misunderstood Jesus on this point, it was open and easy for him to deny it and to clear up the misapprehension. This is precisely what he does not do. On the contrary Jesus gives a powerful apologetic in defense of his claim to equality with the Father (verses 19-47). [source]
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]
See John 4:23 for this phrase. Not the future resurrection in John 5:28, but the spiritual resurrection here and now. The dead The spiritually dead, dead in trespasses and sins (Ephesians 2:1, Ephesians 2:5; Ephesians 5:14). Shall hear the voice of the Son of God Note three genitives Note three articles (correlation of the article) and that Jesus here calls himself “the Son of God” as in John 10:36; John 11:4. Shall live Future active indicative, shall come to life spiritually. [source]
“And yet” as in John 1:10 and John 5:40 below. His word abiding in you But God‘s word had come to them through the centuries by the prophets. For the phrase see John 10:35; John 15:3; John 17:6; 1 John 1:10; 1 John 2:14. Him ye believe not “This one” Jesus has given them God‘s word, but they reject both Jesus and God‘s word (John 14:9). [source]
“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]
Negative answer expected by μη mē with ablative case of comparison in πατρος patros after μειζων meizōn The question was designed to put Jesus in a difficult position, for Abraham and the prophets all “died.” They do not see that Jesus uses death in a different sense. Whom makest thou thyself? Σεαυτον Seauton is predicate accusative with ποιεις poieis They suspect that Jesus is guilty of blasphemy as they charged in John 5:18 in making himself equal with God. Later they will make it specifically (John 10:33; John 19:7). They set a trap for Jesus for this purpose. [source]
First aorist active indicative of αιρω airō inferential use of ουν oun The time for argument had past. To cast at him Final clause with ινα hina and the second aorist active subjunctive of βαλλω ballō Vivid picture of a mob ready to kill Jesus, already beginning to do so. Hid himself Second aorist passive indicative of κρυπτω kruptō He was hidden. No Docetic vanishing, but quietly and boldly Jesus went out of the temple. His hour had not yet come. Once again three months later the Pharisees will try to kill him, but he will pass out of their hands (John 10:39). [source]
Proper spelling as the papyri show rather than ερευνατε ereunāte the old form (from ερευνα ereuna search) as in John 7:52. The form here can be either present active indicative second person plural or the present active imperative second person plural. Only the context can decide. Either makes sense here, but the reason given “because ye think” The plural with the article refers to the well-known collection in the Old Testament (Matthew 21:42; Luke 24:27). Elsewhere in John the singular refers to a particular passage (John 2:22; John 7:38; John 10:35). In them ye have eternal life Indirect assertion after δοκειτε dokeite without “ye” expressed either as nominative Bernard holds that in John δοκεω dokeō always indicates a mistaken opinion (John 5:45; John 11:13, John 11:31; John 13:29; John 16:20; John 20:15). Certainly the rabbis did make a mechanical use of the letter of Scripture as a means of salvation. These are they The true value of the Scriptures is in their witness to Christ (of me, περι εμου peri emou). Luke (Luke 24:27, Luke 24:45) gives this same claim of Jesus, and yet some critics fail to find the Messiah in the Old Testament. But Jesus did. [source]
Imperfect active of ζητεω zēteō inchoative or conative, they began to seek. Either makes sense. The subject is naturally some of the Jerusalemites (Westcott) rather than some of the leaders (Bernard). To take him First aorist active infinitive, Doric form from πιαζω piazō from the usual πιεζω piezō occasionally so in the papyri, but πιαζω piazō always in N.T. except Luke 6:38. And Here = “but.” Laid his hand Second aorist active indicative of επιβαλλω epiballō to cast upon. Old and common idiom for arresting one to make him a prisoner (Matthew 26:50). See repetition in John 7:44. His hour In John 13:1 we read that “the hour” had come, but that was “not yet” “John is at pains to point out at every point that the persecution and death of Jesus followed a predestined course” (Bernard), as in John 2:4; John 7:6, John 7:8; John 8:10; John 10:39; John 13:1, etc. Was not yet come Past perfect active of ερχομαι erchomai as John looks back on the story. [source]
Same use of καιδε kai -de as in John 8:16. They claimed possession of the law (John 7:49) and so Jesus takes this turn in answer to the charge of single witness in John 8:13. He will use similar language (your law) in John 10:34 in an argumentum ad hominem as here in controversy with the Jews. In John 15:24 to the apostles Jesus even says “in their law” in speaking of the hostile Jews plotting his death. He does not mean in either case to separate himself wholly from the Jews and the law, though in Matthew 5 he does show the superiority of his teaching to that of the law. For the Mosaic regulation about two witnesses see Deuteronomy 17:6; Deuteronomy 19:15. This combined witness of two is not true just because they agree, unless true in fact separately. But if they disagree, the testimony falls to the ground. In this case the Father confirms the witness of the Son as Jesus had already shown (John 5:37). [source]
Literally, not with violence. For they feared (εποβουντο γαρ ephobounto gar). Imperfect middle, still feared, kept on fearing. Lest they be stoned Negative purpose with μη mē (like ινα μη hina mē), probably with “not with violence,” though possible with “they feared.” They handled the apostles gently for fear of being stoned themselves by the people. First aorist passive subjunctive of λιταζω lithazō (from λιτος lithos stone), old verb to pelt with stones (Acts 14:19; John 10:31-33). [source]
Negative purpose with μη mē (like ινα μη hina mē), probably with “not with violence,” though possible with “they feared.” They handled the apostles gently for fear of being stoned themselves by the people. First aorist passive subjunctive of λιταζω lithazō (from λιτος lithos stone), old verb to pelt with stones (Acts 14:19; John 10:31-33). [source]
See on John 10:11, John 10:32; see on Matthew 26:10; see on James 2:7. Morally excellent. [source]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER- -DIVIDER- 2. With the infinitive, Acts 15:11. -DIVIDER- -DIVIDER- 3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER- -DIVIDER- 4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER- -DIVIDER- 5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER- -DIVIDER- 6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER- -DIVIDER- 7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER- -DIVIDER- [source]
In the gospels this word, of which blaspheme is a transcript, has, as in the Septuagint, the special sense of treating the name of God with scorn. So Matthew 9:3; Matthew 26:65; John 10:36. In the epistles frequently as here, with the classical meaning of slandering or defaming. [source]
See on John 10:36; see on John 17:17. The primary idea of the word is separation. Hence ἅγιος , the standard word for holy in lxx is, primarily, set apart. Ἁγιάζειν is 1. to separate from things profane and to consecrate to God; 2. to cleanse or purify as one set apart to holy uses. [source]
Better, received or taken up in glory. Ἁναλαμβάνειν is the formal term to describe the ascension of Christ (see Acts 1:2, Acts 1:22), and the reference is most probably to that event. Comp. lxx, 2 Kings 2:11, of Elijah, and Matthew href="/desk/?q=mt+16:27&sr=1">Matthew 16:27; Matthew 25:31; Mark 8:38; Luke 9:31; Luke 12:27; 1 Corinthians 15:43; 2 Corinthians 3:7, 2 Corinthians 3:8, 2 Corinthians 3:11.Additional Note on 1 Timothy 3:16Christ's existence before his incarnation was purely spiritual ( ἐν πνεύματι ). He was in the form of God (Philemon 2:6): He was the effulgence of God's glory and the express image of his substance (Hebrews 1:3), and God is spirit (John 4:24). From this condition he came into manifestation in the flesh ( ἐν σαρκί ). He became man and entered into human conditions (Philemon 2:7, Philemon 2:8). Under these human conditions the attributes of his essential spiritual personality were veiled. He did not appear to men what he really was. He was not recognised by them as he who “was in the beginning with God” (John 1:1, John 1:2); as “the image of the invisible God” (Colossians 1:15); as one with God (John 10:30; John 14:9); as he who had all power in heaven and earth (Matthew 28:18); who was “before all things and by whom all things consist” (Colossians 1:17); who was “the king of the ages” (1 Timothy 1:17). On the contrary, he was regarded as an impostor, a usurper, and a blasphemer. He was hated, persecuted, and finally murdered. He was poor, tempted, and tried, a man of sorrows. -DIVIDER- -DIVIDER- The justification or vindication of what he really was did not therefore come out of the fleshly sphere. He was not justified in the flesh. It came out of the sphere of his spiritual being. Glimpses of this pneumatic life ( ἐν πνεύματι ) flashed out during his life in the flesh. By his exalted and spotless character, by his works of love and power, by his words of authority, in his baptism and transfiguration, he was vindicated as being what he essentially was and what he openly claimed to be. These justifications were revelations, expressions, and witnesses of his original, essential spiritual and divine quality; of the native glory which he had with the Father before the world was. It was the Spirit that publicly indorsed him (John 1:32, John 1:33): the words which he spake were spirit and life (John 6:63): he cast out demons in the Spirit of God (Matthew 12:28): his whole earthly manifestation was in demonstration of the Spirit. These various demonstrations decisively justified his claims in the eyes of many. His disciples confessed him as the Christ of God (Luke 9:20) some of the people said “this is the Christ” (John 7:41): others suspected that he was such (John 4:29). Whether or not men acknowledged his claims, they felt the power of his unique personality. They were astonished at his teaching, for he taught them as one having authority (Matthew 7:28, Matthew 7:29). -DIVIDER- -DIVIDER- Then followed the more decisive vindication in his resurrection from the dead. Here the work of the Spirit is distinctly recognised by Paul, Romans 1:4. See also Romans 8:11. In the period between his resurrection and ascension his pneumatic life came into clearer manifestation, and added to the vindication furnished in his life and resurrection. He seemed to live on the border-line between the natural and the spiritual world, and the powers of the spiritual world were continually crossing the line and revealing themselves in him. -DIVIDER- -DIVIDER- In the apostolic preaching, the appeal to the vindication of Christ by the Spirit is clear and unequivocal. The spiritual nourishment of believers is “the supply of the Spirit of Jesus Christ” (Philemon 1:19): the Holy Spirit is called “the Spirit of Christ” (Romans 8:9; Galatians 4:6): Paul identifies Christ personally with the Spirit (2 Corinthians 3:17); and in Romans 8:9, Romans 8:10, “Spirit of God,” “Spirit of Christ,” and “Christ” are used as convertible terms. The indwelling of the Spirit of Christ is the test and vindication of belonging to Christ (Romans 8:9). Thus, though put to death in the flesh, in the Spirit Christ is vindicated as the Son of God, the Christ of God, the manifestation of God. -DIVIDER- -DIVIDER- [source]
A characteristic Jewish punishment. See 2 Chronicles 24:20; Matthew 23:37; John 10:31; Acts 5:26; Acts 7:59; Acts 14:19. The verb λιθοβολεῖν is also used in Matthew, Luke, and Acts, and once in this epistle, Hebrews 12:20. [source]
Like Zechariah son of Jehoiada (2 Chronicles 24:20). “A characteristic Jewish punishment” (Vincent). First aorist passive indicative of λιταζω lithazō (John 10:31). They were sawn asunder First aorist passive indicative of πριω priō or πριζω prizō old verb Cruel Jewish punishment (Amos 1:3) said to have been inflicted on Isaiah. They were tempted First aorist passive indicative of πειραζω peirazō The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after επριστησαν epristhēsan One of the seven brothers was fried (2Macc 7:4) and so επρηστεσαν eprēsthesan (were burned) from πιμπραω pimpraō (Acts 28:6) has been suggested. With the sword “In (by) slaughter of the sword” (Ionic form of the genitive μαχαιρες machaires as in Exodus 17:13; Numbers 21:24). The fate of unpopular prophets (1 Kings 10:10; Jeremiah 26:23). They went about Constative aorist active indicative of περιερχομαι perierchomai (picturesque compound verb). Here the sufferings of the living. In sheep skins Late word from μηλον mēlon (sheep), rough garment of prophets as Elijah (1 Kings 19:13, 1 Kings 19:19), here only in N.T. In Byzantine Greek a monk‘s garb. In goatskins Δερμα Derma old word from δερω derō to flay (Matthew 21:35), here only in N.T. Αιγειος Aigeios old adjective (from αιχ aix goat), here only in N.T. Being destitute Present passive participle of υστερεω hustereō old verb to be left behind, used by Paul of himself (2 Corinthians 11:9). Afflicted Present passive participle of τλιβω thlibō common verb to oppress. Evil entreated Present passive participle of κακουχεω kakoucheō late compound verb from obsolete κακουχος kakouchos (κακος kakos and εχω echō), in lxx (1Kings 2:26), in N.T. only here and Hebrews 13:3. See συνκακουχεισται sunkakoucheisthai in Hebrews 11:25. [source]
First aorist active of old verb ελαττοω elattoō from ελαττων elattōn (less), causative verb to lessen, to decrease, to make less, only here, and Hebrews 2:9 and John 3:30 in N.T. ραχυ τι Brachu ti is accusative neuter of degree like 2 Samuel 16:1, “some little,” but of time in Isaiah 57:17 (for a little while). Than the angels “Beside angels” like παρα para with the accusative of comparison in Hebrews 1:4, Hebrews 1:9. The Hebrew here has υοι τεου Elohim which word is applied to judges in Psalm 82:1, Psalm 82:6 (John 10:34.). Here it is certainly not “God” in our sense. In Psalm 29:1 the lxx translates εστεπανωσας Elohim by στεπανοω huoi theou (sons of God). Thou crownedst First aorist active indicative of old verb, stephanoō to crown, in N.T. only here and 2 Timothy 2:5 The Psalmist refers to God‘s purpose in creating man with such a destiny as mastery over nature. The rest of Hebrews 2:7 is absent in B. [source]
Or, named. As Matthew 2:23; Matthew 21:13; Luke 1:13, Luke 1:31, etc. The verb is never used by John of the divine call. In John 10:3, for καλεῖ callethread φωνεῖ . [source]
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
A phrase characteristic of John. See John 5:18; John 8:53; John 10:33; John 19:7, John 19:12. [source]
“He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32. [source]
Pax tibi like the Jewish greeting οι πιλοι shalōm (Luke 10:5; Luke 24:36; John 20:19, John 20:21).The friends (κατ ονομα hoi philoi). Those in Ephesus.By name John knew the friends in the church (at Pergamum or wherever it was) as the good shepherd calls his sheep by name (John 10:3, the only other N.T. example of kat' onoma). The idiom is common in the papyri letters (Deissmann, Light, etc., p. 193, note 21). [source]
Future active indicative of υπομιμνησκω hupomimnēskō old compound (John 14:26; 2 Peter 1:12). The aged apostle is not afraid of Diotrephes and here defies him.Which he doeth (α ποιει ha poiei). Present active indicative, “which he keeps on doing.”Prating against us Present active participle of old verb (from πλυαρος phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας hēmās (us).With wicked words (λογοις πονηροις logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
John knew the friends in the church (at Pergamum or wherever it was) as the good shepherd calls his sheep by name (John 10:3, the only other N.T. example of kat' onoma). The idiom is common in the papyri letters (Deissmann, Light, etc., p. 193, note 21). [source]
Present active participle of old verb (from πλυαρος phluaros babbling 1 Timothy 5:13), to accuse idly and so falsely, here only in N.T. with accusative ημας hēmās (us).With wicked words (λογοις πονηροις logois ponērois). Instrumental case. Not simply foolish chatter, but malevolent words.Not content Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
Present passive participle of αρκεω arkeō with usual negative μη mē For this verb in this sense see 1 Timothy 6:8; Hebrews 13:5, only there επι epi is absent. John knows that the conduct of Diotrephes will not stand the light. See Paul‘s threats of exposure (1 Corinthians 4:21; 2 Corinthians 10:11; 2 Corinthians 13:1-3). And John is the apostle of love all the same.He himself (αυτος autos). That was bad enough.Them that would “Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
“Those willing or wishing or receive the brethren” from John.He forbiddeth (κωλυει kōluei). “He hinders.” Present active indicative of κωλυω kōluō and means either actual success in one case (punctiliar use of the present indicative) or repetition in several instances (linear action) or conative action attempted, but not successful as in Matthew 3:14 (this same verb) and John 10:32.Casteth them out of the church Here again εκβαλλει ekballei can be understood in various ways, like κωλυει kōluei This verb occurs in John 2:15 for casting out of the temple the profaners of it and for casting the blind man out of the synagogue (John 9:34.). If this ancient “church-boss” did not succeed in expelling John‘s adherents from the church, he certainly tried to do it. [source]
It is characteristic of John to note the sayings of Christ which express the reciprocal relations of Himself and His followers. See John 6:56; John 10:38; John 14:20; John 15:4, John 15:5; John 17:21, John 17:26. Compare John 14:23. [source]
See on John 10:31; see on John 12:6. Compare Galatians 6:2, where the word is used of Christians bearing each others' burdens. [source]
The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη ergonεργα koposκοποι hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη erga (activities) and κοπος kopoi (toils, with weariness). Endurance (και οτι hupomonē) in hard toil (κοπος kopos).And that Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Here μεγαν megan (great) is added to the throne pictures in Revelation 4:4; Revelation 20:4. The scene is prepared for the last judgment often mentioned in the N.T. (Matt 25:31-46; Romans 14:10; 2 Corinthians 5:10). “The absolute purity of this Supreme Court is symbolized by the colour of the Throne” (Swete) as in Daniel 7:9; Psalm 9:1; Psalm 97:2. The name of God is not mentioned, but the Almighty Father sits upon the throne (John 5:19-210., Revelation 4:9; Revelation 5:1, Revelation 5:7, Revelation 5:13; Revelation 6:16; Revelation 7:10, Revelation 7:15; Revelation 19:4; Revelation 21:5), and the Son sits there with him (Hebrews 1:3) and works with the Father (1714219400_13; John 10:30; Matthew 25:31.; Acts 17:31; 2 Corinthians 5:10; 2 Timothy 4:1). [source]
Condition of third class with εαν ean and first aorist (ingressive) active subjunctive of ακουω akouō and ανοιγω anoigō See John 10:3; John 18:37. See the picture reversed (Swete) in Luke 13:25; Matthew 25:10.I will come in to him (εισελευσομαι eiseleusomai). Future middle of εισερχομαι eiserchomai See Mark 15:43; Acts 11:3 for εισερχομαι προς eiserchomai pros to go into a man‘s house. Cf. John 14:23.Will sup Future active of δειπνεω deipneō old verb, from δειπνον deipnon (supper), as in Luke 17:8. Fellowship in the Messianic kingdom (Luke 22:30; Mark 14:25; Matthew 26:29). Purely metaphorical, as is plain from 1 Corinthians 6:13. [source]