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John 10:11

Context

10:11 “I am the good 1  shepherd. The good shepherd lays down his life 2  for the sheep.

John 10:14

Context

10:14 “I am the good shepherd. I 3  know my own 4  and my own know me –

John 10:27-30

Context
10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give 5  them eternal life, and they will never perish; 6  no one will snatch 7  them from my hand. 10:29 My Father, who has given them to me, is greater than all, 8  and no one can snatch 9  them from my Father’s hand. 10:30 The Father and I 10  are one.” 11 

1 tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).

2 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).

3 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.

4 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.”

5 tn Grk “And I give.”

6 tn Or “will never die” or “will never be lost.”

7 tn Or “no one will seize.”

8 tn Or “is superior to all.”

9 tn Or “no one can seize.”

10 tn Grk “I and the Father.” The order has been reversed to reflect English style.

11 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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