Yohanes 10:14-30
Konteks10:14 “I am the good shepherd. I 1 know my own 2 and my own know me – 10:15 just as the Father knows me and I know the Father – and I lay down my life 3 for 4 the sheep. 10:16 I have 5 other sheep that do not come from 6 this sheepfold. 7 I must bring them too, and they will listen to my voice, 8 so that 9 there will be one flock and 10 one shepherd. 10:17 This is why the Father loves me 11 – because I lay down my life, 12 so that I may take it back again. 10:18 No one takes it away from me, but I lay it down 13 of my own free will. 14 I have the authority 15 to lay it down, and I have the authority 16 to take it back again. This commandment 17 I received from my Father.”
10:19 Another sharp division took place among the Jewish people 18 because of these words. 10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! 19 Why do you listen to him?” 10:21 Others said, “These are not the words 20 of someone possessed by a demon. A demon cannot cause the blind to see, 21 can it?” 22
10:22 Then came the feast of the Dedication 23 in Jerusalem. 24 10:23 It was winter, 25 and Jesus was walking in the temple area 26 in Solomon’s Portico. 27 10:24 The Jewish leaders 28 surrounded him and asked, 29 “How long will you keep us in suspense? 30 If you are the Christ, 31 tell us plainly.” 32 10:25 Jesus replied, 33 “I told you and you do not believe. The deeds 34 I do in my Father’s name testify about me. 10:26 But you refuse to believe because you are not my sheep. 10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give 35 them eternal life, and they will never perish; 36 no one will snatch 37 them from my hand. 10:29 My Father, who has given them to me, is greater than all, 38 and no one can snatch 39 them from my Father’s hand. 10:30 The Father and I 40 are one.” 41
[10:14] 1 tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:14] 2 tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”
[10:15] 3 tn Or “I die willingly.”
[10:15] 4 tn Or “on behalf of” or “for the sake of.”
[10:16] 5 tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:16] 6 tn Or “that do not belong to”; Grk “that are not of.”
[10:16] 7 sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.
[10:16] 8 tn Grk “they will hear my voice.”
[10:16] 9 tn Grk “voice, and.”
[10:16] 10 tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.
[10:17] 11 tn Grk “Because of this the Father loves me.”
[10:17] 12 tn Or “die willingly.”
[10:18] 13 tn Or “give it up.”
[10:18] 14 tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.
[10:18] 15 tn Or “I have the right.”
[10:18] 16 tn Or “I have the right.”
[10:19] 18 tn Or perhaps “the Jewish religious leaders”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.
[10:20] 19 tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.
[10:21] 20 tn Or “the sayings.”
[10:21] 21 tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).
[10:21] 22 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can it?”).
[10:22] 23 tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.
[10:22] sn The feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164
[10:22] 24 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[10:23] 25 sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.
[10:23] 26 tn Grk “in the temple.”
[10:23] 27 tn Or “portico,” “colonnade”; Grk “stoa.”
[10:23] sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex.
[10:24] 28 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.
[10:24] 29 tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.
[10:24] 30 tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”
[10:24] 31 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[10:24] sn See the note on Christ in 1:20.
[10:25] 33 tn Grk “answered them.”
[10:28] 35 tn Grk “And I give.”
[10:28] 36 tn Or “will never die” or “will never be lost.”
[10:28] 37 tn Or “no one will seize.”
[10:29] 38 tn Or “is superior to all.”
[10:29] 39 tn Or “no one can seize.”
[10:30] 40 tn Grk “I and the Father.” The order has been reversed to reflect English style.
[10:30] 41 tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).
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