2 Chronicles 24:1-27 
Context24:1 Joash was seven years old when he began to reign. He reigned for forty years in Jerusalem. 1 His mother was Zibiah, who was from Beer Sheba. 24:2 Joash did what the Lord approved 2 throughout the lifetime 3 of Jehoiada the priest. 24:3 Jehoiada chose two wives for him who gave him sons and daughters.
24:4 Joash was determined to repair the Lord’s temple. 4 24:5 He assembled the priests and Levites and ordered them, “Go out to the cities of Judah and collect the annual quota of silver from all Israel for repairs on the temple of your God. Be quick about it!” But the Levites delayed.
24:6 So the king summoned Jehoiada the chief priest, 5 and said to him, “Why have you not made 6 the Levites collect 7 from Judah and Jerusalem the tax authorized by Moses the Lord’s servant and by the assembly of Israel at the tent containing the tablets of the law?” 8 24:7 (Wicked Athaliah and her sons had broken into God’s temple and used all the holy items of the Lord’s temple in their worship of the Baals.) 24:8 The king ordered a chest to be made and placed outside the gate of the Lord’s temple. 9 24:9 An edict was sent throughout Judah and Jerusalem requiring the people to bring to the Lord the tax that Moses, God’s servant, imposed on Israel in the wilderness. 10 24:10 All the officials and all the people gladly brought their silver and threw it into the chest until it was full. 24:11 Whenever the Levites brought the chest to the royal accountant and they saw there was a lot of silver, the royal scribe and the accountant of the high priest emptied the chest and then took it back to its place. They went through this routine every day and collected a large amount of silver.
24:12 The king and Jehoiada gave it to the construction foremen 11 assigned to the Lord’s temple. They hired carpenters and craftsmen to repair the Lord’s temple, as well as those skilled in working with iron and bronze to restore the Lord’s temple. 24:13 They worked hard and made the repairs. 12 They followed the measurements specified for God’s temple and restored it. 13 24:14 When they were finished, they brought the rest of the silver to the king and Jehoiada. They used it to make items for the Lord’s temple, including items used in the temple service and for burnt sacrifices, pans, and various other gold and silver items. Throughout Jehoiada’s lifetime, burnt sacrifices were offered regularly in the Lord’s temple.
24:15 Jehoiada grew old and died at the age of 130. 14 24:16 He was buried in the City of David 15 with the kings, because he had accomplished good in Israel and for God and his temple.
24:17 After Jehoiada died, the officials of Judah visited the king and declared their loyalty to him. 16 The king listened to their advice. 17 24:18 They abandoned the temple of the Lord God of their ancestors, 18 and worshiped 19 the Asherah poles and idols. Because of this sinful activity, God was angry with Judah and Jerusalem. 24:19 The Lord sent prophets among them to lead them back to him. 20 They warned 21 the people, but they would not pay attention. 24:20 God’s Spirit energized 22 Zechariah son of Jehoiada the priest. He stood up before the people and said to them, “This is what God says: ‘Why are you violating the commands of the Lord? You will not be prosperous! Because you have rejected the Lord, he has rejected you!’” 24:21 They plotted against him and by royal decree stoned him to death in the courtyard of the Lord’s temple. 24:22 King Joash disregarded 23 the loyalty his father Jehoiada had shown him and killed Jehoiada’s 24 son. As Zechariah 25 was dying, he said, “May the Lord take notice and seek vengeance!” 26
24:23 At the beginning 27 of the year the Syrian army attacked 28 Joash 29 and invaded Judah and Jerusalem. They wiped out all the leaders of the people and sent all the plunder they gathered to the king of Damascus. 24:24 Even though the invading Syrian army was relatively weak, the Lord handed over to them Judah’s very large army, 30 for the people of Judah 31 had abandoned the Lord God of their ancestors. The Syrians 32 gave Joash what he deserved. 33 24:25 When they withdrew, they left Joash 34 badly wounded. His servants plotted against him because of what he had done to 35 the son 36 of Jehoiada the priest. They murdered him on his bed. Thus 37 he died and was buried in the City of David, 38 but not in the tombs of the kings. 24:26 The conspirators were Zabad son of Shimeath (an Ammonite woman) and Jehozabad son of Shimrith (a Moabite woman).
24:27 The list of Joash’s 39 sons, the many prophetic oracles pertaining to him, and the account of his building project on God’s temple are included in the record of the Scroll of the Kings. 40 His son Amaziah replaced him as king.
Revelation 11:1-19
Context11:1 Then 41 a measuring rod 42 like a staff was given to me, and I was told, 43 “Get up and measure the temple of God, and the altar, and the ones who worship there. 11:2 But 44 do not measure the outer courtyard 45 of the temple; leave it out, 46 because it has been given to the Gentiles, 47 and they will trample on the holy city 48 for forty-two months. 11:3 And I will grant my two witnesses authority 49 to prophesy for 1,260 days, dressed in sackcloth. 11:4 (These are the two olive trees and the two lampstands that stand before the Lord of the earth.) 50 11:5 If 51 anyone wants to harm them, fire comes out of their mouths 52 and completely consumes 53 their enemies. If 54 anyone wants to harm them, they must be killed this way. 11:6 These two have the power 55 to close up the sky so that it does not rain during the time 56 they are prophesying. They 57 have power 58 to turn the waters to blood and to strike the earth with every kind of plague whenever they want. 11:7 When 59 they have completed their testimony, the beast that comes up from the abyss will make war on them and conquer 60 them and kill them. 11:8 Their 61 corpses will lie in the street 62 of the great city that is symbolically 63 called Sodom and Egypt, where their Lord was also crucified. 11:9 For three and a half days those from every 64 people, tribe, 65 nation, and language will look at their corpses, because they will not permit them to be placed in a tomb. 66 11:10 And those who live on the earth will rejoice over them and celebrate, even sending gifts to each other, because these two prophets had tormented those who live on the earth. 11:11 But 67 after three and a half days a breath of life from God entered them, and they stood on their feet, and tremendous fear seized 68 those who were watching them. 11:12 Then 69 they 70 heard a loud voice from heaven saying to them: “Come up here!” So the two prophets 71 went up to heaven in a cloud while 72 their enemies stared at them. 11:13 Just then 73 a major earthquake took place and a tenth of the city collapsed; seven thousand people 74 were killed in the earthquake, and the rest were terrified and gave glory to the God of heaven.
11:14 The second woe has come and gone; 75 the third is coming quickly.
11:15 Then 76 the seventh angel blew his trumpet, and there were loud voices in heaven saying:
“The kingdom of the world
has become the kingdom of our Lord
and of his Christ, 77
and he will reign for ever and ever.”
11:16 Then 78 the twenty-four elders who are seated on their thrones before God threw themselves down with their faces to the ground 79 and worshiped God 11:17 with these words: 80
“We give you thanks, Lord God, the All-Powerful, 81
the one who is and who was,
because you have taken your great power
and begun to reign. 82
11:18 The 83 nations 84 were enraged,
but 85 your wrath has come,
and the time has come for the dead to be judged,
and the time has come to give to your servants, 86
the prophets, their reward,
as well as to the saints
and to those who revere 87 your name, both small and great,
and the time has come 88 to destroy those who destroy 89 the earth.”
11:19 Then 90 the temple of God in heaven was opened and the ark of his covenant was visible within his temple. And there were flashes of lightning, roaring, 91 crashes of thunder, an earthquake, and a great hailstorm. 92
Zechariah 7:1-14
Context7:1 In King Darius’ fourth year, on the fourth day of Kislev, the ninth month, 93 the word of the Lord came to Zechariah. 7:2 Now the people of Bethel 94 had sent Sharezer and Regem-Melech and their companions to seek the Lord’s favor 7:3 by asking both the priests of the temple 95 of the Lord who rules over all and the prophets, “Should we weep in the fifth month, 96 fasting as we have done over the years?” 7:4 The word of the Lord who rules over all then came to me, 7:5 “Speak to all the people and priests of the land as follows: ‘When you fasted and lamented in the fifth and seventh 97 months through all these seventy years, did you truly fast for me – for me, indeed? 7:6 And now when you eat and drink, are you not doing so for yourselves?’” 7:7 Should you not have obeyed the words that the Lord cried out through the former prophets when Jerusalem 98 was peacefully inhabited and her surrounding cities, the Negev, and the Shephelah 99 were also populated?
7:8 Again the word of the Lord came to Zechariah: 7:9 “The Lord who rules over all said, ‘Exercise true judgment and show brotherhood and compassion to each other. 7:10 You must not oppress the widow, the orphan, the foreigner, or the poor, nor should anyone secretly plot evil against his fellow human being.’
7:11 “But they refused to pay attention, turning away stubbornly and stopping their ears so they could not hear. 7:12 Indeed, they made their heart as hard as diamond, 100 so that they could not obey the Torah and the other words the Lord who rules over all had sent by his Spirit through the former prophets. Therefore, the Lord who rules over all had poured out great wrath.
7:13 “‘It then came about that just as I 101 cried out, but they would not obey, so they will cry out, but I will not listen,’ the Lord Lord who rules over all had said. 7:14 ‘Rather, I will sweep them away in a storm into all the nations they are not familiar with.’ Thus the land had become desolate because of them, with no one crossing through or returning, for they had made the fruitful 102 land a waste.”
John 10:1-42
Context10:1 “I tell you the solemn truth, 103 the one who does not enter the sheepfold 104 by the door, 105 but climbs in some other way, is a thief and a robber. 10:2 The one who enters by the door is the shepherd of the sheep. 10:3 The doorkeeper 106 opens the door 107 for him, 108 and the sheep hear his voice. He 109 calls his own sheep by name and leads them out. 110 10:4 When he has brought all his own sheep 111 out, he goes ahead of them, and the sheep follow him because they recognize 112 his voice. 10:5 They will never follow a stranger, 113 but will run away from him, because they do not recognize 114 the stranger’s voice.” 115 10:6 Jesus told them this parable, 116 but they 117 did not understand 118 what he was saying to them.
10:7 So Jesus said to them again, “I tell you the solemn truth, 119 I am the door for the sheep. 120 10:8 All who came before me were 121 thieves and robbers, but the sheep did not listen to them. 122 10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, 123 and find pasture. 124 10:10 The thief comes only to steal and kill 125 and destroy; I have come so that they may have life, and may have it abundantly. 126
10:11 “I am the good 127 shepherd. The good shepherd lays down his life 128 for the sheep. 10:12 The hired hand, 129 who is not a shepherd and does not own sheep, sees the wolf coming and abandons 130 the sheep and runs away. 131 So the wolf attacks 132 the sheep and scatters them. 10:13 Because he is a hired hand and is not concerned about the sheep, 133 he runs away. 134
10:14 “I am the good shepherd. I 135 know my own 136 and my own know me – 10:15 just as the Father knows me and I know the Father – and I lay down my life 137 for 138 the sheep. 10:16 I have 139 other sheep that do not come from 140 this sheepfold. 141 I must bring them too, and they will listen to my voice, 142 so that 143 there will be one flock and 144 one shepherd. 10:17 This is why the Father loves me 145 – because I lay down my life, 146 so that I may take it back again. 10:18 No one takes it away from me, but I lay it down 147 of my own free will. 148 I have the authority 149 to lay it down, and I have the authority 150 to take it back again. This commandment 151 I received from my Father.”
10:19 Another sharp division took place among the Jewish people 152 because of these words. 10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! 153 Why do you listen to him?” 10:21 Others said, “These are not the words 154 of someone possessed by a demon. A demon cannot cause the blind to see, 155 can it?” 156
10:22 Then came the feast of the Dedication 157 in Jerusalem. 158 10:23 It was winter, 159 and Jesus was walking in the temple area 160 in Solomon’s Portico. 161 10:24 The Jewish leaders 162 surrounded him and asked, 163 “How long will you keep us in suspense? 164 If you are the Christ, 165 tell us plainly.” 166 10:25 Jesus replied, 167 “I told you and you do not believe. The deeds 168 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 169 them eternal life, and they will never perish; 170 no one will snatch 171 them from my hand. 10:29 My Father, who has given them to me, is greater than all, 172 and no one can snatch 173 them from my Father’s hand. 10:30 The Father and I 174 are one.” 175
10:31 The Jewish leaders 176 picked up rocks again to stone him to death. 10:32 Jesus said to them, 177 “I have shown you many good deeds 178 from the Father. For which one of them are you going to stone me?” 10:33 The Jewish leaders 179 replied, 180 “We are not going to stone you for a good deed 181 but for blasphemy, 182 because 183 you, a man, are claiming to be God.” 184
10:34 Jesus answered, 185 “Is it not written in your law, ‘I said, you are gods’? 186 10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), 187 10:36 do you say about the one whom the Father set apart 188 and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 10:37 If I do not perform 189 the deeds 190 of my Father, do not believe me. 10:38 But if I do them, even if you do not believe me, believe the deeds, 191 so that you may come to know 192 and understand that I am in the Father and the Father is in me.” 10:39 Then 193 they attempted 194 again to seize him, but he escaped their clutches. 195
10:40 Jesus 196 went back across the Jordan River 197 again to the place where John 198 had been baptizing at an earlier time, 199 and he stayed there. 10:41 Many 200 came to him and began to say, “John 201 performed 202 no miraculous sign, but everything John said about this man 203 was true!” 10:42 And many believed in Jesus 204 there.
1 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
2 tn Heb “and Joash did what was proper in the eyes of the
3 tn Heb “all the days of.”
4 tn Heb “and it was, later, there was with the heart of Joash to repair the house of the
5 tn Heb “Jehoiada the head”; the word “priest” not in the Hebrew text but is implied.
6 tn Heb “sought.”
7 tn Heb “bring.”
8 tn Heb “the tent of testimony.”
9 tn Heb “and the king said [it] and they made a chest and placed it in the gate of the house of the
10 tn Heb “and they gave voice in Judah and Jerusalem to bring to the
11 tn Heb “doers of the work.”
12 tn Heb “and the doers of the work worked, and the repairs went up for the work by their hand.”
13 tn Heb “and they caused the house of God to stand according to its measurements and they strengthened it.”
14 tn Heb “and Jehoiada grew old and was full of days and died; [he was] one hundred thirty years old when he died.”
15 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
16 tn Heb “came and bowed down to the king.”
17 tn Heb “to them.”
18 tn Heb “fathers” (also in v. 24).
19 tn Heb “served.”
20 tn Heb “and he sent among them prophets to bring them back to the
21 tn Heb “testified among.”
22 tn Heb “clothed.”
23 tn Heb “did not remember.”
24 tn Heb “his”; the referent (Jehoiada) has been specified in the translation for clarity.
25 tn Heb “he”; the referent (Zechariah) has been specified in the translation for clarity.
26 tn Heb “and seek [ – ].” The direct object of “seek” is omitted in the Hebrew text but implied; “vengeance” is supplied for clarification.
27 tn Heb “turning.”
28 tn Heb “went up against.”
29 tn Heb “him”; the referent (Joash) has been specified in the translation for clarity.
30 tn Heb “though with a small amount of men the army of Aram came, the
31 tn Heb “they”; the referent (the people of Judah) has been specified in the translation for clarity.
32 tn Heb “they”; the referent (the Syrians) has been specified in the translation for clarity.
33 tn Heb “executed judgments [on] Joash.”
34 tn Heb “him”; the referent (Joash) has been specified in the translation for clarity.
35 tn Heb “because of the shed blood of.”
36 tc The MT has the plural בְּנֵי (bÿney, “sons”), but the final yod is dittographic. Note the yod that immediately follows.
37 tn Heb “and he died.”
38 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
39 tn Heb “his”; the referent (Joash) has been specified in the translation for clarity.
40 tn Heb “And his sons and the abundance of the oracle[s] against him, and the founding of the house of God, look are they not written on the writing of the scroll of the kings?”
41 tn Here καί (kai) has been translated as “then” to indicate the implied sequence within the narrative.
42 tn Grk “a reed” (but these were used for measuring). Cf. Ezek 40:3ff.
43 tn Grk “saying.”
44 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
45 tn On the term αὐλήν (aulhn) BDAG 150 s.v. αὐλή 1 states, “(outer) court of the temple…Rv 11:2.”
46 tn The precise meaning of the phrase ἔκβαλε ἔξωθεν (ekbale exwqen) is difficult to determine.
47 tn Or “to the nations” (the same Greek word may be translated “Gentiles” or “nations”).
48 sn The holy city appears to be a reference to Jerusalem. See also Luke 21:24.
49 tn The word “authority” is not in the Greek text, but is implied. “Power” would be another alternative that could be supplied here.
50 sn This description is parenthetical in nature.
51 tn Here καί (kai) has not been translated because of differences between Greek and English style.
52 tn This is a collective singular in Greek.
53 tn See L&N 20.45 for the translation of κατεσθίω (katesqiw) as “to destroy utterly, to consume completely.”
54 tn Here καί (kai) has not been translated because of differences between Greek and English style.
55 tn Or “authority.”
56 tn Grk “the days.”
57 tn Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation. Here καί (kai) has not been translated because of differences between Greek and English style.
58 tn Or “authority.”
59 tn Here καί (kai) has not been translated because of differences between Greek and English style.
60 tn Or “be victorious over”; traditionally, “overcome.”
61 tn Here καί (kai) has not been translated because of differences between Greek and English style.
62 tn The Greek word πλατεῖα (plateia) refers to a major (broad) street (L&N 1.103).
63 tn Grk “spiritually.”
64 tn The word “every” is not in the Greek text, but is implied by the following list.
65 tn The Greek term καί (kai) has not been translated before this and the following items in the list, since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
66 tn Or “to be buried.”
67 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
68 tn Grk “fell upon.”
69 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
70 tn Though the nearest antecedent to the subject of ἤκουσαν (hkousan) is the people (“those who were watching them”), it could also be (based on what immediately follows) that the two prophets are the ones who heard the voice.
71 tn Grk “they”; the referent (the two prophets) has been specified in the translation for clarity.
72 tn The conjunction καί (kai) seems to be introducing a temporal clause contemporaneous in time with the preceding clause.
73 tn Here καί (kai) has not been translated because of differences between Greek and English style.
74 tn Grk “seven thousand names of men.”
75 tn Grk “has passed.”
76 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
77 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the vision.
79 tn Grk “they fell down on their faces.” BDAG 815 s.v. πίπτω 1.b.α.ב. has “fall down, throw oneself to the ground as a sign of devotion or humility, before high-ranking persons or divine beings.”
80 tn Grk “saying.”
81 tn On this word BDAG 755 s.v. παντοκράτωρ states, “the Almighty, All-Powerful, Omnipotent (One) only of God…(ὁ) κύριος ὁ θεὸς ὁ π. …Rv 1:8; 4:8; 11:17; 15:3; 16:7; 21:22.”
82 tn The aorist verb ἐβασίλευσας (ebasileusa") has been translated ingressively.
83 tn Here καί (kai) has not been translated because of differences between Greek and English style.
84 tn Or “The Gentiles” (the same Greek word may be translated “Gentiles” or “nations”).
85 tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.
86 tn See the note on the word “servants” in 1:1.
87 tn Grk “who fear.”
88 tn The words “the time has come” do not occur except at the beginning of the verse; the phrase has been repeated for emphasis and contrast. The Greek has one finite verb (“has come”) with a compound subject (“your wrath,” “the time”), followed by three infinitive clauses (“to be judged,” “to give,” “to destroy”). The rhetorical power of the repetition of the finite verb in English thus emulates the rhetorical power of its lone instance in Greek.
89 tn Or “who deprave.” There is a possible wordplay here on two meanings for διαφθείρω (diafqeirw), with the first meaning “destroy” and the second meaning either “to ruin” or “to make morally corrupt.” See L&N 20.40.
90 tn Here καί (kai) has been translated as “then” to indicate the implied sequence on events within the vision.
91 tn Or “sounds,” “voices.” It is not entirely clear what this refers to. BDAG 1071 s.v. φωνή 1 states, “In Rv we have ἀστραπαὶ καὶ φωναὶ καὶ βρονταί (cp. Ex 19:16) 4:5; 8:5; 11:19; 16:18 (are certain other sounds in nature thought of here in addition to thunder, as e.g. the roar of the storm?…).”
92 tn Although BDAG 1075 s.v. χάλαζα gives the meaning “hail” here, it is not clear whether the adjective μεγάλη (megalh) refers to the intensity of the storm or the size of the individual hailstones, or both.
93 sn The fourth day of Kislev, the ninth month would be December 7, 518
94 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
95 tn Heb “house” (so NAB, NIV, NRSV).
96 sn This lamentation marked the occasion of the destruction of Solomon’s temple on August 14, 586
97 tn The seventh month apparently refers to the anniversary of the assassination of Gedaliah, governor of Judah (Jer 40:13-14; 41:1), in approximately 581
98 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
99 sn The Shephelah is the geographical region between the Mediterranean coastal plain and the Judean hill country. The Hebrew term can be translated “lowlands” (cf. ASV), “foothills” (NAB, NASB, NLT), or “steppes.”
100 tn The Hebrew term שָׁמִיר (shamir) means literally “hardness” and since it is said in Ezek 3:9 to be harder than flint, many scholars suggest that it refers to diamond. It is unlikely that diamond was known to ancient Israel, however, so probably a hard stone like emery or corundum is in view. The translation nevertheless uses “diamond” because in modern times it has become proverbial for its hardness. A number of English versions use “flint” here (e.g., NASB, NIV).
101 tn Heb “he.” Since the third person pronoun refers to the
102 tn Or “desirable”; traditionally “pleasant” (so many English versions; cf. TEV “This good land”).
103 tn Grk “Truly, truly, I say to you.”
104 sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).
105 tn Or “entrance.”
106 tn Or “porter” (British English).
sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.
107 tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.
108 tn Grk “For this one.”
109 tn Grk “And he.” 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.
110 sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.
111 tn The word “sheep” is not in the Greek text, but is implied.
112 tn Grk “because they know.”
113 tn Or “someone whom they do not know.”
114 tn Grk “know.”
115 tn Or “the voice of someone they do not know.”
116 sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolh) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.
117 tn Grk “these.”
118 tn Or “comprehend.”
119 tn Grk “Truly, truly, I say to you.”
120 tn Or “I am the sheep’s door.”
121 tn Grk “are” (present tense).
122 tn Or “the sheep did not hear them.”
123 tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.
124 sn That is, pasture land in contrast to cultivated land.
125 tn That is, “to slaughter” (in reference to animals).
126 tn That is, more than one would normally expect or anticipate.
127 tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).
128 tn Or “The good shepherd dies willingly.”
sn Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd’s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast).
129 sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.
130 tn Grk “leaves.”
131 tn Or “flees.”
132 tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.
133 tn Grk “does not have a care for the sheep.”
134 tc The phrase “he runs away” is lacking in several important
135 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.
136 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.”
137 tn Or “I die willingly.”
138 tn Or “on behalf of” or “for the sake of.”
139 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.
140 tn Or “that do not belong to”; Grk “that are not of.”
141 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.
142 tn Grk “they will hear my voice.”
143 tn Grk “voice, and.”
144 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.
145 tn Grk “Because of this the Father loves me.”
146 tn Or “die willingly.”
147 tn Or “give it up.”
148 tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.
149 tn Or “I have the right.”
150 tn Or “I have the right.”
151 tn Or “order.”
152 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.
153 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.
154 tn Or “the sayings.”
155 tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).
156 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?”).
157 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.
sn The feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164
158 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
159 sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.
160 tn Grk “in the temple.”
161 tn Or “portico,” “colonnade”; Grk “stoa.”
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.
162 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.
163 tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.
164 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.”
165 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
sn See the note on Christ in 1:20.
166 tn Or “publicly.”
167 tn Grk “answered them.”
168 tn Or “the works.”
169 tn Grk “And I give.”
170 tn Or “will never die” or “will never be lost.”
171 tn Or “no one will seize.”
172 tn Or “is superior to all.”
173 tn Or “no one can seize.”
174 tn Grk “I and the Father.” The order has been reversed to reflect English style.
175 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).
176 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.
177 tn Grk “Jesus answered them.”
178 tn Or “good works.”
179 tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.
180 tn Grk “answered him.”
181 tn Or “good work.”
182 sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).
183 tn Grk “and because.”
184 tn Grk “you, a man, make yourself to be God.”
185 tn Grk “answered them.”
186 sn A quotation from Ps 82:6. Technically the Psalms are not part of the OT “law” (which usually referred to the five books of Moses), but occasionally the term “law” was applied to the entire OT, as here. The problem in this verse concerns the meaning of Jesus’ quotation from Ps 82:6. It is important to look at the OT context: The whole line reads “I say, you are gods, sons of the Most High, all of you.” Jesus will pick up on the term “sons of the Most High” in 10:36, where he refers to himself as the Son of God. The psalm was understood in rabbinic circles as an attack on unjust judges who, though they have been given the title “gods” because of their quasi-divine function of exercising judgment, are just as mortal as other men. What is the argument here? It is often thought to be as follows: If it was an OT practice to refer to men like the judges as gods, and not blasphemy, why did the Jewish authorities object when this term was applied to Jesus? This really doesn’t seem to fit the context, however, since if that were the case Jesus would not be making any claim for “divinity” for himself over and above any other human being – and therefore he would not be subject to the charge of blasphemy. Rather, this is evidently a case of arguing from the lesser to the greater, a common form of rabbinic argument. The reason the OT judges could be called gods is because they were vehicles of the word of God (cf. 10:35). But granting that premise, Jesus deserves much more than they to be called God. He is the Word incarnate, whom the Father sanctified and sent into the world to save the world (10:36). In light of the prologue to the Gospel of John, it seems this interpretation would have been most natural for the author. If it is permissible to call men “gods” because they were the vehicles of the word of God, how much more permissible is it to use the word “God” of him who is the Word of God?
187 sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.
188 tn Or “dedicated.”
189 tn Or “do.”
190 tn Or “works.”
191 tn Or “works.”
sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.
192 tn Or “so that you may learn.”
193 tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì66 א A L W Ψ Ë1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì45 and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì45 and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.
194 tn Grk “they were seeking.”
195 tn Grk “he departed out of their hand.”
sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.
196 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
197 tn The word “River” is not in the Greek text but is supplied for clarity.
198 sn John refers to John the Baptist.
199 tn Grk “formerly.”
sn This refers to the city of Bethany across the Jordan River (see John 1:28).
200 tn Grk “And many.” 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.
201 sn John refers to John the Baptist.
202 tn Grk “did.”
203 tn Grk “this one.”
204 tn Grk “in him.”
