John:10:1-21
Seeker Overlay ON
rwp @
John:10:1 @{
Verily ,
Verily } (\
Am
n ,
am
n \).
Solemn prelude by repetition as in strkjv @
1:51 |.
The words do not ever introduce a fresh topic (
cf .
strkjv @
8:34 ,
51 ,
58 |).
Songs:in strkjv @
10:7 |.
The Pharisees had previously assumed (
Vincent )
they alone were the authoritative guides of the people (
9:24 ,
29 |).
Songs:Jesus has a direct word for them .
Songs:Jesus begins this allegory in a characteristic way .
John does not use the word \
parabol \,
but \
paroimia \ (
verse 6 |),
and it really is an allegory of the Good Shepherd and self-explanatory like that of the Prodigal Son in strkjv @
Luke:15 |.
He first tells it in verses 1-5 |
and then explains and expands it in verses 7-18 |. {
Into the fold of the sheep } (\
eis t
n aul
n t
n probat
n \).
Originally \
aul \ (
from \
a \,
to blow )
in Homer '
s time was just an uncovered space around the house enclosed by a wall ,
then a roofless enclosure in the country where flocks were herded as here and verse 16 |.
It later came to mean the house itself or palace (
Matthew:26:3 ,
58 |,
etc .).
In the papyri it means the court attached to the house . {
Climbeth up } (\
anabain
n \).
Present active participle of \
anabain \,
to go up .
One who goes up ,
not by the door ,
has to climb up over the wall . {
Some other way } (\
allachothen \).
Rare word for old \
allothen \,
but in 4Macc .
strkjv @
1:7 and in a papyrus .
Only here in N .
T . {
The same } (\
ekeinos \). "
That one "
just described . {
Is a thief and a robber } (\
klept
s estin kai l
ist
s \).
Both old and common words (
from \
klept \,
to steal , \
l
izomai \,
to plunder ).
The distinction is preserved in the N .
T .
as here .
Judas was a \
klept
s \ (
John:12:6 |),
Barabbas a robber (
18:40 |)
like the two robbers (
Matthew:27:38 ,
44 |)
crucified with Jesus erroneously termed thieves like "
the thief on the cross "
by most people .
See strkjv @
Mark:11:17 |.
Here the man jumping over the wall comes to steal and to do it by violence like a bandit .
He is both thief and robber .
rwp @
John:10:2 @{
The shepherd of the sheep } (\
poim
n estin t
n probat
n \).
No article with \
poim
n \, "
a shepherd to the sheep ."
He comes in by the door with the sheep whom he leads .
Old word is \
poim
n \,
root meaning to protect .
Jesus applies it to himself in verse 16 |
and implies it here .
It is used of Christ in strkjv @
1Peter:2:25 ;
strkjv @
Hebrews:13:20 |.
Paul applies it to ministers in strkjv @
Ephesians:4:11 |.
Jesus uses the verb \
poimain \,
to shepherd ,
to Peter (
John:21:16 |)
and Peter uses it to other preachers (
1Peter:5:2 |)
and Paul uses it for bishops (
elders )
in strkjv @
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 .
rwp @
John:10:3 @{
To him } (\
tout
i \). "
To this one ,"
the shepherd ,
in dative case . {
The porter } (\
ho thur
ros \).
Old word for doorkeeper (\
thura \,
door , \
ra \,
care ,
carer for the door ).
Used for man (
Mark:13:34 ;
strkjv @
John:10:3 |)
or woman (
John:18:16ff .|),
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 } (\
t
s ph
n
s autou akouei \).
Hear and heed (
verse 27 |).
Note genitive case \
ph
n
s \ (
accusative in strkjv @
3:8 |). {
By name } (\
kat '
onoma \).
Several flocks might be herded in the same fold overnight .
But the shepherd knows his own (\
ta idia \)
sheep (
verse 27 |)
and calls their names . "
It is still common for Eastern shepherds to give particular names to their sheep " (
Bernard ). {
And leadeth them out } (\
kai exagei auta \).
Old and common verb ,
present active indicative .
The sheep follow readily (
verse 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 .
rwp @
John:10:4 @{
When he hath put forth all his own } (\
hotan ta idia panta ekbal
i \).
Indefinite temporal clause with \
hotan \
and the second aorist (
effective )
active subjunctive of \
ekball \.
No need of the _futurum
exactum_
idea ,
simply , "
when he leads out all his own sheep ."
They are all out of the fold .
He overlooks none . \
Ekball \
does mean "
thrust out "
if a reluctant sheep wishes to linger too long . {
He goeth before them } (\
emprosthen aut
n poreuetai \).
Staff in hand he leads the way in front of the flock and they follow (\
akolouthei \)
him .
What a lesson for pastors who seek to drive the church like cattle and fail .
The true pastor leads in love ,
in words ,
in deeds .
rwp @
John:10:5 @{
A stranger } (\
allotri
i \).
Literally , "
One belonging to another " (
from \
allos \,
opposed to \
idios \).
A shepherd of another flock ,
it may be ,
not necessarily the thief and robber of verse 1 |.
Note associative instrumental case after \
akolouth
sousin \ (
future active indicative of \
akolouthe \,
verse 4 |).
Note the strong double negative \
ou m \
here with the future indicative ,
though usually with the aorist subjunctive (
Aleph L W have it here ).
They simply will not follow such a man or woman ,
these well-trained sheep will not . {
But will flee from him } (\
alla pheuxontai ap '
autou \).
Future middle of \
pheug \
and ablative case with \
apo \.
They will flee as if from a wolf or from the plague .
Alas and alas ,
if only our modern pastors had the sheep (
old and young )
so trained that they would run away from and not run after the strange voices that call them to false philosophy ,
false psychology ,
false ethics ,
false religion ,
false life .
rwp @
John:10:6 @{
This parable } (\
taut
n t
n paroimian \).
Old word for proverb from \
para \ (
beside )
and \
oimos \,
way ,
a wayside saying or saying by the way .
As a proverb in N .
T .
in strkjv @
2Peter:2:22 | (
quotation from strkjv @
Proverbs:26:11 |),
as a symbolic or figurative saying in strkjv @
John:16:25 ,
29 |,
as an allegory in strkjv @
John:10:6 |.
Nowhere else in the N .
T .
Curiously enough in the N .
T . \
parabol \
occurs only in the Synoptics outside of strkjv @
Hebrews:9:9 ;
strkjv @
11:19 |.
Both are in the LXX . \
Parabol \
is used as a proverb (
Luke:4:23 |)
just as \
paroimia \
is in strkjv @
2Peter:2:22 |.
Here clearly \
paroimia \
means an allegory which is one form of the parable .
Songs:there you are .
Jesus spoke this \
paroimia \
to the Pharisees , "
but they understood not what things they were which he spake unto them " (\
ekeinoi de ouk egn
san tina
n ha elalei autois \).
Second aorist active indicative of \
gin
sk \
and note \
n \
in indirect question as in strkjv @
2:25 |
and both the interrogative \
tina \
and the relative \
ha \. "
Spake " (
imperfect \
elalei \)
should be "
Was speaking or had been speaking ."
rwp @
John:10:7 @{
Therefore again } (\
oun palin \).
Jesus repeats the allegory with more detail and with more directness of application .
Repeating a story is not usually an exhilarating experience . {
I am the door of the sheep } (\
eg
eimi h
thura t
n probat
n \).
The door for the sheep by which they enter . "
He is the legitimate door of access to the spiritual \
aul \,
the Fold of the House of Israel ,
the door by which a true shepherd must enter " (
Bernard ).
He repeats it in verse 9 |.
This is a new idea ,
not in the previous story (
1-5 |).
Moffatt follows the Sahidic in accepting \
ho poim
n \
here instead of \
h
thura \,
clearly whimsical .
Jesus simply changes the metaphor to make it plainer .
They were doubtless puzzled by the meaning of the door in verse 1 |.
Once more ,
this metaphor should help those who insist on the literal meaning of bread as the actual body of Christ in strkjv @
Mark:14:22 |.
Jesus is not a physical "
door ,"
but he is the only way of entrance into the Kingdom of God (
14:6 |).
rwp @
John:10:8 @{
Before me } (\
pro emou \).
Aleph with the Latin ,
Syriac ,
and Sahidic versions omit these words (
supported by A B D L W ).
But with or without \
pro emou \
Jesus refers to the false Messiahs and self-appointed leaders who made havoc of the flock .
These are the thieves and robbers ,
not the prophets and sincere teachers of old .
The reference is to verse 1 |.
There had been numerous such impostors already (
Josephus ,
_Ant_
.
XVIII .
i .
6 ;
_War_
II .
viii .
I )
and Jesus will predict many more (
Matthew:24:23f .|).
They keep on coming ,
these wolves in sheep '
s clothing (
Matthew:7:15 |)
who grow rich by fooling the credulous sheep .
In this case "
the sheep did not hear them " (\
ouk
kousan aut
n ta probata \).
First aorist active indicative with genitive .
Fortunate sheep who knew the Shepherd '
s voice .
rwp @
John:10:9 @{
The door } (\
h
thura \).
Repeated from verse 7 |. {
By me if any man enter in } (\
di '
emou ean tis eiselth
i \).
Condition of third class with \
ean \
and second aorist active subjunctive of \
eiserchomai \.
Note proleptic and emphatic position of \
di '
emou \.
One can call this narrow intolerance ,
if he will ,
but it is the narrowness of truth .
If Jesus is the Son of God sent to earth for our salvation ,
he is the only way .
He had already said it in strkjv @
5:23 |.
He will say it again more sharply in strkjv @
14:6 |.
It is unpalatable to the religious dogmatists before him as it is to the liberal dogmatists today .
Jesus offers the open door to "
any one " (\
tis \)
who is willing (\
thelei \)
to do God '
s will (
7:17 |). {
He shall be saved } (\
s
th
setai \).
Future passive of \
s
z \,
the great word for salvation ,
from \
s
s \,
safe and sound .
The sheep that comes into the fold through Jesus as the door will be safe from thieves and robbers for one thing .
He will have entrance (\
eisleusetai \)
and outgo (\
exeleusetai \),
he will be at home in the daily routine (
cf .
strkjv @
Acts:1:21 |)
of the sheltered flock . {
And shall find pasture } (\
kai nom
n heur
sei \).
Future (
linear future )
indicative of \
heurisk \,
old word from \
nem \,
to pasture .
In N .
T .
only here and strkjv @
2Timothy:2:17 | (
in sense of growth ).
This same phrase occurs in strkjv @
1Chronicles:4:40 |.
The shepherd leads the sheep to pasture ,
but this phrase pictures the joy of the sheep in the pasture provided by the shepherd .
rwp @
John:10:10 @{
But that he may steal ,
and kill ,
and destroy } (\
ei m
hina kleps
i kai thus
i kai apoles
i \).
Literally , "
except that " (\
ei m \)
common without (
Matthew:12:4 |)
and with verb (
Galatians:1:7 |), "
if not " (
literally ),
followed here by final \
hina \
and three aorist active subjunctives as sometimes by \
hotan \ (
Mark:9:9 |)
or \
hoti \ (
2Corinthians:12:13 |).
Note the order of the verbs .
Stealing is the purpose of the thief ,
but he will kill and destroy if necessary just like the modern bandit or gangster . {
I came that they may have life } (\
eg
lthon hina z
n ech
sin \).
In sharp contrast (\
eg \)
as the good shepherd with the thieves and robbers of verse 1 |
came Jesus .
Note present active subjunctive (\
ech
sin \), "
that they (
people )
may keep on having life (
eternal ,
he means )"
as he shows in strkjv @
10:28 |.
He is "
the life " (
14:6 |). {
And may have it abundantly } (\
kai perisson ech
sin \).
Repetition of \
ech
sin \ (
may keep on having )
abundance (\
perisson \,
neuter singular of \
perissos \).
Xenophon (
_Anab_
.
VII .
vi .
31 )
uses \
perisson echein \, "
to have a surplus ,"
true to the meaning of overflow from \
peri \ (
around )
seen in Paul '
s picture of the overplus (\
hupereperisseusen \
in strkjv @
Romans:5:20 |)
of grace .
Abundance of life and all that sustains life ,
Jesus gives .
rwp @
John:10:11 @{
I am the good shepherd } (\
eg
eimi ho poim
n ho kalos \).
Note repetition of the article , "
the shepherd the good one ."
Takes up the metaphor of verses 2ff |.
Vulgate _pastor
bonus_
.
Philo calls his good shepherd \
agathos \,
but \
kalos \
calls attention to the beauty in character and service like "
good stewards " (
1Peter:4:10 |), "
a good minister of Christ Jesus " (
1Timothy: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 \
kalos \. {
Layeth down his life for his sheep } (\
t
n psuch
n autou tith
sin huper t
n probat
n \).
For illustration see strkjv @
1Samuel:17:35 | (
David '
s experience )
and strkjv @
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 \
psuch
n katetheto \ (
he laid down his life ,
i .
e .
died ).
In strkjv @
Judges:12:3 | \
eth
ka t
n psuch
n \
means "
I risked my life ."
The true physician does this for his patient as the shepherd for his sheep .
The use of \
huper \
here (
over ,
in behalf of ,
instead of ),
but in the papyri \
huper \
is the usual preposition for substitution rather than \
anti \.
This shepherd gives his life for the sin of the world (
1:29 ;
strkjv @
1John:2:2 |).
rwp @
John:10:12 @{
He that is a hireling } (\
ho misth
tos \).
Old word from \
mistho \,
to hire (
Matthew:20:1 |)
from \
misthos \ (
hire ,
wages ,
strkjv @
Luke:10:7 |),
in N .
T .
only in this passage .
Literally , "
the hireling and not being a shepherd " (\
ho misth
tos kai ouk
n poim
n \).
Note \
ouk \
with the participle \
n \
to emphasize the certainty that he is not a shepherd in contrast with \
m
eiserchomenos \
in verse 1 | (
conceived case ).
See same contrast in strkjv @
1Peter:1:8 |
between \
ouk idontes \
and \
m
hor
ntes \.
The hireling here is not necessarily the thief and robber of verses 1 ,
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 " (
1Peter:5:2 |). {
Whose own } (\
hou idia \).
Every true shepherd considers the sheep in his care "
his own " (\
idia \)
even if he does not actually "
own "
them .
The mere "
hireling "
does not feel so . {
Beholdeth } (\
the
rei \).
Vivid dramatic present ,
active indicative of \
the
re \,
a graphic picture . {
The wolf coming } (\
ton lukon erchomenon \).
Present middle predicate participle of \
erchomai \. {
Leaveth the sheep ,
and fleeth } (\
aphi
sin ta probata kai pheugei \).
Graphic present actives again of \
aphi
mi \
and \
pheug \.
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 strkjv @
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 } (\
kai ho lukos harpazei kai skorpizei \).
Vivid parenthesis in the midst of the picture of the conduct of the hireling .
Bold verbs these .
For the old verb \
harpaz \
see strkjv @
John:6:15 ;
strkjv @
Matthew:11:12 |,
and for \
skorpiz \,
late word (
Plutarch )
for the Attic \
skedannumi \,
see strkjv @
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 \
harpaz \
in strkjv @
10:29 |
where no one is able "
to snatch "
one out of the Father '
s hand .
rwp @
John:10:13 @{
Because he is a hireling } (\
hoti misth
tos estin \).
And only that ,
without the shepherd heart that loves the sheep .
Reason given for the conduct of the hireling after the parenthesis about the wolf . {
And careth not for the sheep } (\
kai ou melei aut
i peri t
n probat
n \).
Literally , "
and it is no care to him about the sheep ."
This use of the impersonal \
melei \ (
present active indicative )
is quite common ,
as in strkjv @
Matthew:22:16 |.
But God does care (
1Peter:5:7 |).
rwp @
John:10:14 @{
I am the good-shepherd } (\
eg
eimi ho poim
n ho kalos \).
Effective repetition . {
And mine own know me } (\
kai gin
skousin me ta ema \).
Jesus as the Good Shepherd knows his sheep by name as he had already said (
verse 3 |)
and now repeats .
Yes ,
and they know his voice (
verse 4 |),
they have experimental knowledge (\
gin
sk \)
of Jesus as their own Shepherd .
Here (
in this mutually reciprocal knowledge )
lies the secret of their love and loyalty .
rwp @
John:10:15 @{
And I know the Father } (\
kag
gin
sk
ton patera \).
Hence he is qualified to reveal the Father (
1:18 |).
The comparison of the mutually reciprocal knowledge between the Father and the Son illustrates what he has just said ,
though it stands above all else (
Matthew:11:27 ;
strkjv @
Luke:10:22 ;
strkjv @
John:17:21-26 |).
We cannot claim such perfect knowledge of the Good Shepherd as exists between the Father and the Son and yet the real sheep do know the Shepherd '
s voice and do love to follow his leadership here and now in spite of thieves ,
robbers ,
wolves ,
hirelings . {
And I lay down my life for the sheep } (\
kai t
n psuch
n mou tith
mi huper t
n probat
n \).
This he had said in verse 11 |,
but he repeats it now for clearness .
This he does not just as an example for the sheep and for under-shepherds ,
but primarily to save the sheep from the wolves ,
the thieves and robbers .
rwp @
John:10:16 @{
Other sheep } (\
alla probata \).
Sheep ,
not goats ,
but "
not of this fold " (\
ek t
s aul
s taut
s \).
See verse 1 |
for \
aul \.
Clearly "
his flock is not confined to those enclosed in the Jewish fold ,
whether in Palestine or elsewhere " (
Westcott ).
Christ '
s horizon takes in all men of all races and times (
John:11:52 ;
strkjv @
12:32 |).
The world mission of Christ for all nations is no new idea with him (
Matthew:8:11 ;
strkjv @
Luke:13:28 |).
God loved the world and gave his Son for the race (\
John strkjv @
3:16 \), {
Them also I must bring } (\
kakeina dei me agagein \).
Second aorist active infinitive of \
ag \
with \
dei \
expressing the moral urgency of Christ '
s passion for God '
s people in all lands and ages .
Missions in Christ '
s mind takes in the whole world .
This is according to prophecy (
Isaiah:42:6 ;
strkjv @
49:6 ;
strkjv @
56:8 |)
for the Messiah is to be a Light also to the Gentiles .
It was typified by the brazen serpent (
John:3:14 |).
Christ died for every man .
The Pharisees doubtless listened in amazement and even the disciples with slow comprehension . {
And they shall hear my voice } (\
kai t
s ph
n
s mou akousontai \).
Future middle indicative of \
akou \
with the genitive \
ph
n
s \.
These words read like a transcript from the Acts and the Epistles of Paul (
Romans:9-11 |
in particular ).
See especially Paul '
s words in strkjv @
Acts:28:28 |.
Present-day Christianity is here foretold .
Only do we really listen to the voice of the Shepherd as we should ?
Jesus means that the Gentiles will hearken if the Jews turn away from him . {
And they shall become one flock ,
one shepherd } (\
kai gen
sontai mia poimn ,
heis poim
n \).
Future middle indicative of \
ginomai \,
plural ,
not singular \
gen
setai \
as some MSS .
have it .
All (
Jews and Gentiles )
will form one flock under one Shepherd .
Note the distinction here by Jesus between \
poimn \ (
old word ,
contraction of \
poimen \
from \
poim
n \,
shepherd ),
as in strkjv @
Matthew:26:31 |,
and \
aul \ (
fold )
just before .
There may be many folds of the one flock .
Jerome in his Vulgate confused this distinction ,
but he is wrong .
His use of _ovile_
for both \
aul \
and \
pomnion \
has helped Roman Catholic assumptions .
Christ '
s use of "
flock " (\
poimn \)
here is just another metaphor for kingdom (\
basileia \)
in strkjv @
Matthew:8:11 |
where the children of the kingdom come from all climes and nations .
See also the various metaphors in strkjv @
Ephesians:2 |
for this same idea .
There is only the one Great Shepherd of the sheep (
Hebrews:13:20 |),
Jesus Christ our Lord .
rwp @
John:10:17 @{
For this reason } (\
dia touto \).
Points to the following \
hoti \
clause .
The Father '
s love for the Son is drawn out (
John:3:16 |)
by the voluntary offering of the Son for the sin of the world (
Romans:5:8 |).
Hence the greater exaltation (
Phillipians:2:9 |).
Jesus does for us what any good shepherd does (
10:11 |)
as he has already said (
10:15 |).
The value of the atoning death of Christ lies in the fact that he is the Son of God ,
the Son of Man ,
free of sin ,
and that he makes the offering voluntarily (
Hebrews:9:14 |). {
That I may take it again } (\
hina palin lab
aut
n \).
Purpose clause with \
hina \
and second aorist active subjunctive of \
lamban \.
He looked beyond his death on the Cross to the resurrection . "
The purpose of the Passion was not merely to exhibit his unselfish love ;
it was in order that He might resume His life ,
now enriched with quickening power as never before " (
Bernard ).
The Father raised Jesus from the dead (
Acts:2:32 |).
There is spontaneity in the surrender to death and in the taking life back again (
Dods ).
rwp @
John:10:18 @{
No one taketh it away from me } (\
oudeis airei aut
n ap '
emou \).
But Aleph B read \
ren \ (
first aorist active indicative of \
air \,
to take away ),
probably correct (
Westcott and Hort ). "
John is representing Jesus as speaking _sub
specie aeternitatis_
" (
Bernard ).
He speaks of his death as already past and the resurrection as already accomplished .
Cf .
strkjv @
John:3:16 |. {
Of myself } (\
ap '
emautou \).
The voluntariness of the death of Jesus repeated and sharpened .
D omits it ,
probably because of superficial and apparent conflict with strkjv @
5:19 |.
But there is no inconsistency as is shown by strkjv @
John:3:16 ;
strkjv @
Romans:5:8 |.
The Father "
gave "
the Son who was glad to be given and to give himself . {
I have power to lay it down } (\
exousian ech
theinai aut
n \). \
Exousia \
is not an easy word to translate (
right ,
authority ,
power ,
privilege ).
See strkjv @
1:12 |.
Restatement of the voluntariness of his death for the sheep .
rwp @
John:10:18 @{
And I have power to take it again } (\
kai exousian ech
palin labein aut
n \).
Note second aorist active infinitive in both cases (\
theinai \
from \
tith
mi \
and \
labein \
from \
lamban \),
single acts .
Recall strkjv @
2:19 |
where Jesus said : "
And in three days I will raise it up ."
He did not mean that he will raise himself from the dead independently of the Father as the active agent (
Romans:8:11 |). {
I received from my Father } (\
elabon para tou patros mou \).
Second aorist active indicative of \
lamban \.
He always follows the Father '
s command (\
entol \)
in all things (
12:49f .;
strkjv @
14:31 |).
Songs:now he is doing the Father '
s will about his death and resurrection .
rwp @
John:10:19 @{
There arose a division again } (\
schisma palin egeneto \).
As in strkjv @
7:43 |
in the crowd (
also in strkjv @
7:12 ,
31 |),
so now among the hostile Jews (
Pharisees )
some of whom had previously professed belief in him (
8:31 |).
The direct reference of \
palin \ (
again )
may be to strkjv @
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 (
6:52 ,
60 ,
66 ;
strkjv @
7:12 ,
25ff .;
strkjv @
8:22 ;
strkjv @
9:16f .;
strkjv @
10:19 ,
24 ,
41 ;
strkjv @
11:41ff .;
strkjv @
12:19 ,
29 ,
42 ;
strkjv @
16:18f .|).
rwp @
John:10:20 @{
He has a demon and is mad } (\
daimonion echei kai mainetai \).
As some had already said (
7:20 ;
strkjv @
8:48 |
with the addition of "
Samaritan ").
Songs:long before in strkjv @
Mark:3:21 |.
An easy way of discounting Jesus .
rwp @
John:10:21 @{
Of one possessed with a demon } (\
daimonizomenou \).
Genitive of present passive participle of \
daimoniz \.
They had heard demoniacs talk ,
but not like this . {
Can a demon open the eyes of the blind ?} (\
m
daimonion dunatai tuphlon ophthalmous anoixai ;\).
Negative answer expected .
Demons would more likely put out eyes ,
not open them .
It was an unanswerable question .