The Good Shepherd and His Sheep
John 10:1-21
John.10.1 - Details
Original Text
Morphology
- Αμην: PART
- αμην: PART
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- ο: ART,nom,sg,m
- μη: PART
- εισερχομενος: VERB,pres,mid,part,nom,sg,m
- δια: PREP
- της: ART,gen,sg,f
- θυρας: NOUN,gen,sg,f
- εις: PREP
- την: ART,acc,sg,f
- αυλην: NOUN,acc,sg,f
- των: ART,gen,pl,m
- προβατων: NOUN,gen,pl,n
- αλλα: CONJ
- αναβαινων: VERB,pres,act,ptc,nom,sg,m
- αλλαχοθεν: ADV
- εκεινος: PRON,nom,sg,m
- κλεπτης: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- ληστης·: NOUN,nom,sg,m
Parallels
- John 10:7-9 (verbal): Immediate parallel within the same discourse: Jesus contrasts the one who does not enter by the door with his own claim 'I am the door,' presenting legitimate access to the sheep versus thieves and robbers.
- Ezekiel 34:2-6,11-16 (allusion): Prophetic critique of selfish/false shepherds who scatter and prey on the flock and the promise that the Lord will seek and rescue his sheep—background for the 'true shepherd' vs. 'thief' motif in John 10.
- Jeremiah 23:1-4 (thematic): Condemns shepherds who destroy and scatter the sheep and promises the LORD will raise righteous shepherds—parallels Jesus' denunciation of illegitimate shepherds and his claim to rightly tend the flock.
- Matthew 7:15-20 (thematic): Warning against false leaders who appear harmless (sheep's clothing) but are inwardly harmful—resonates with John 10's contrast between genuine shepherds/entrants and thieves/robbers.
- 1 Peter 5:2-4 (thematic): A pastoral exhortation for elders to shepherd willingly and not for dishonest gain, implicitly contrasting faithful shepherding with exploitative 'thieves' who mistreat the flock.
Alternative generated candidates
- 'Truly, truly, I tell you: whoever does not enter the sheepfold by the door but climbs in another way is a thief and a robber.'
- Truly, truly, I tell you: Whoever does not enter the sheepfold by the door but climbs in another way is a thief and a robber.
John.10.2 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- δε: CONJ
- εισερχομενος: VERB,pres,mid,part,nom,sg,m
- δια: PREP
- της: ART,gen,sg,f
- θυρας: NOUN,gen,sg,f
- ποιμην: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- των: ART,gen,pl,m
- προβατων: NOUN,gen,pl,n
Parallels
- John 10:7-9 (verbal): Jesus immediately identifies himself as 'the door'—explicitly linking the entrance imagery of 'entering by the door' with his own role and authority over the sheep.
- John 10:11 (verbal): Jesus calls himself 'the good shepherd,' directly connecting the shepherd figure who cares for and leads the sheep with the one who legitimately enters and guides them.
- Psalm 23:1-3 (thematic): Classic Israelite shepherd language (the LORD as shepherd who leads, restores, and cares for the flock) undergirds the New Testament's use of shepherd imagery for divine/Christic leadership.
- Ezekiel 34:11-16 (thematic): God's promise to seek, shepherd, and rescue his scattered sheep provides the prophetic background for the claim of a true shepherd who enters to tend and save the flock.
- Ezekiel 34:23-24 (allusion): The prophetic promise of 'one shepherd' (a Davidic or righteous shepherd) over the people echoes in the Johannine claim to a singular, legitimate shepherd who enters by the door.
Alternative generated candidates
- 'But whoever enters by the door is the shepherd of the sheep.'
- But whoever enters by the door is the shepherd of the sheep.
John.10.3 - Details
Original Text
Morphology
- τουτω: DEM,dat,sg,m
- ο: ART,nom,sg,m
- θυρωρος: NOUN,nom,sg,m
- ανοιγει: VERB,pres,act,ind,3,sg
- και: CONJ
- τα: ART,acc,pl,n
- προβατα: NOUN,nom,pl,n
- της: ART,gen,sg,f
- φωνης: NOUN,gen,sg,f
- αυτου: PRON,gen,sg,m
- ακουει: VERB,pres,act,ind,3,sg
- και: CONJ
- τα: ART,acc,pl,n
- ιδια: ADJ,acc,pl,n
- προβατα: NOUN,nom,pl,n
- φωνει: VERB,pres,act,ind,3,sg
- κατ᾽ονομα: PREP+NOUN,acc,sg,n
- και: CONJ
- εξαγει: VERB,pres,act,ind,3,sg
- αυτα: PRON,acc,pl,n
Parallels
- John 10:1-5 (structural): Immediate context describing the shepherd who enters by the gate, the porter who opens, and the contrast with thieves — sets up the image of sheep recognizing the shepherd's voice.
- John 10:27 (verbal): Uses the same language — “My sheep hear my voice” — repeating and emphasizing the theme of sheep responding to the shepherd’s call.
- John 10:14-16 (thematic): Jesus as the good shepherd who knows his sheep, calls them by name, and speaks of one flock and one shepherd (cf. leading out and gathering his sheep).
- Ezekiel 34:11-16 (thematic): Yahweh as shepherd who seeks out, gathers, feeds, and tends his scattered sheep — an Old Testament background for the shepherd-sheep motifs of calling, knowing, and leading.
- Isaiah 40:11 (thematic): The shepherd image (‘He will tend his flock like a shepherd’) echoes the compassionate leading and care implied in calling and bringing out the sheep.
Alternative generated candidates
- 'To him the gatekeeper opens, the sheep hear his voice; he calls his own sheep by name and leads them out.'
- To him the gatekeeper opens, and the sheep hear his voice; he calls his own sheep by name and leads them out.
John.10.4 - Details
Original Text
Morphology
- οταν: CONJ
- τα: ART,acc,pl,n
- ιδια: ADJ,acc,pl,n
- παντα: ADJ,nom,pl,n
- εκβαλη: VERB,aor,act,subj,3,sg
- εμπροσθεν: PREP
- αυτων: PRON,gen,pl,m
- πορευεται: VERB,pres,mid/pass,ind,3,sg
- και: CONJ
- τα: ART,acc,pl,n
- προβατα: NOUN,nom,pl,n
- αυτω: PRON,dat,sg,m
- ακολουθει: VERB,pres,act,imp,2,sg
- οτι: CONJ
- οιδασιν: VERB,perf,act,ind,3,pl
- την: ART,acc,sg,f
- φωνην: NOUN,acc,sg,f
- αυτου·: PRON,gen,sg,3
Parallels
- John 10:27 (verbal): Directly echoes the same idea: 'My sheep hear my voice'—confirms recognition of the shepherd's voice as defining mark of his sheep.
- John 10:1-5 (structural): Immediate context of the shepherd/sheep metaphor; outlines the contrast between the true shepherd who enters by the door and the thieves, and describes the sheep following the shepherd who goes before them.
- Psalm 23:1-3 (thematic): Portrays the LORD as a shepherd who leads, guides, and causes his sheep to follow, paralleling Jesus' leading and the sheep's recognition of his voice.
- Ezekiel 34:11-16 (thematic): God promises to seek out, shepherd, and gather his scattered sheep himself—background prophetic motif reflected in Jesus' claim to be the true shepherd who leads and cares for the flock.
Alternative generated candidates
- 'When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice.'
- When he has brought out all his own, he goes before them, and the sheep follow him, for they know his voice.
John.10.5 - Details
Original Text
Morphology
- αλλοτριω: ADJ,dat,sg,m
- δε: CONJ
- ου: PART,neg
- μη: PART
- ακολουθησουσιν: VERB,fut,act,ind,3,pl
- αλλα: CONJ
- φευξονται: VERB,fut,mid,ind,3,pl
- απ᾽αυτου: PREP+PRON,gen,sg,3,m
- οτι: CONJ
- ουκ: PART,neg
- οιδασι: VERB,perf,act,ind,3,pl
- των: ART,gen,pl,m
- αλλοτριων: ADJ,gen,pl,m
- την: ART,acc,sg,f
- φωνην: NOUN,acc,sg,f
Parallels
- John 10:4 (verbal): Immediate parallel within the same discourse: states that the sheep follow the shepherd because they know his voice, contrasting the shepherd's voice with that of strangers.
- John 10:27 (verbal): Direct restatement/summary of the same idea: 'My sheep hear my voice... and they follow me'—affirming the intimate recognition of the shepherd's voice by his sheep.
- Isaiah 40:11 (thematic): Uses traditional shepherd imagery—tending, gathering, leading the flock—providing background for Jesus' claim about shepherd, sheep, and guidance.
- Ezekiel 34:11-16 (thematic): God as shepherd who seeks, feeds, and knows his sheep; thematically parallels Jesus' pastoral language and the distinction between true shepherd and strangers.
Alternative generated candidates
- 'A stranger they will not follow but will flee from him, for they do not know the voice of strangers.'
- A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers.
John.10.6 - Details
Original Text
Morphology
- ταυτην: PRON,acc,sg,f
- την: ART,acc,sg,f
- παροιμιαν: NOUN,acc,sg,f
- ειπεν: VERB,aor,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
- ο: ART,nom,sg,m
- Ιησους·εκεινοι: NOUN,nom,sg,m
- δε: CONJ
- ουκ: PART,neg
- εγνωσαν: VERB,aor,act,ind,3,pl
- τινα: PRON,acc,sg,m
- ην: VERB,impf,act,ind,3,sg
- α: PRON,nom,sg,n
- ελαλει: VERB,impf,act,ind,3,sg
- αυτοις: PRO,dat,pl,3
Parallels
- Matthew 13:10-15 (thematic): After Jesus speaks in parables, the disciples ask why he uses parables and Jesus explains that many do not understand — parallels John 10:6's note that they did not understand his figure of speech.
- Mark 4:10-12 (structural): Following the Parable of the Sower, Jesus speaks privately about the purpose of parables (to conceal and reveal), mirroring the situation in John 10 where a figurative saying is not grasped by the listeners.
- Luke 8:9-10 (thematic): The disciples ask the meaning of the parable and Jesus explains that the secrets of the kingdom are given to them but not to others — echoes the motif of misunderstanding and selective revelation found in John 10:6.
- John 12:16 (verbal): A close Johannine verbal parallel: John notes that the disciples did not understand at first the significance of Jesus' actions/words, using similar language about their lack of understanding.
Alternative generated candidates
- Jesus spoke this figure to them, but they did not understand what he was saying to them.
- This figure of speech Jesus used with them, but they did not understand what he was saying to them.
John.10.7 - Details
Original Text
Morphology
- Ειπεν: VERB,aor,act,ind,3,sg
- ουν: CONJ
- παλιν: ADV
- αυτοις: PRO,dat,pl,3
- ο: ART,nom,sg,m
- Ιησους·Αμην: NOUN,nom,sg,m
- αμην: PART
- λεγω: VERB,pres,act,ind,1,sg
- υμιν: PRON,dat,pl,2
- οτι: CONJ
- εγω: PRON,nom,sg,1
- ειμι: VERB,pres,act,ind,1,sg
- η: ART,nom,sg,f
- θυρα: NOUN,nom,sg,f
- των: ART,gen,pl,m
- προβατων: NOUN,gen,pl,n
Parallels
- John 10:1–6 (structural): Sets the immediate context of the sheepfold, gate, and contrast between thieves and the shepherd — background that explains Jesus’ metaphor ‘I am the door.’
- John 10:9 (verbal): Repeats and expands the same claim: ‘I am the door. If anyone enters by me he will be saved,’ making the soteriological implication explicit.
- John 10:11 (thematic): Closely related shepherd imagery: Jesus identifies himself as the ‘good shepherd’ who lays down his life for the sheep, linking the door/gate metaphor with pastoral care and protection.
- Ezekiel 34:11–16 (thematic): God as shepherd who seeks, gathers, and cares for scattered sheep — an Old Testament precedent for the shepherd motif Jesus applies to himself.
- Psalm 23:1–3 (thematic): The LORD portrayed as shepherd who leads, restores, and protects the sheep, providing a theological background for Jesus’ shepherd/door imagery.
Alternative generated candidates
- Again Jesus said to them, 'Truly, truly, I tell you, I am the door of the sheep.'
- So Jesus again said to them, 'Truly, truly, I am the door of the sheep.'
John.10.8 - Details
Original Text
Morphology
- παντες: ADJ,nom,pl,m
- οσοι: PRON,nom,pl,m
- ηλθον: VERB,aor,act,ind,3,pl
- προ: PREP
- εμου: PRON,gen,sg,1
- κλεπται: NOUN,nom,pl,m
- εισιν: VERB,pres,act,ind,3,pl
- και: CONJ
- λησται·αλλ᾽ουκ: NOUN,nom,pl,m
- ηκουσαν: VERB,aor,act,ind,3,pl
- αυτων: PRON,gen,pl,m
- τα: ART,acc,pl,n
- προβατα: NOUN,nom,pl,n
Parallels
- John 10:1-5 (verbal): Immediate context: Jesus contrasts the true shepherd who enters by the door with those who climb in another way; verse 8 repeats the characterization of preceding false leaders as thieves and robbers.
- John 10:11-13 (structural): Direct contrast within the chapter: Jesus as the Good Shepherd who lays down his life versus the hireling who abandons the sheep—further development of the theme of false/irresponsible leaders.
- Matthew 7:15 (thematic): Jesus' warning about false prophets who come in sheep's clothing and inwardly are ravenous wolves parallels the theme of deceptive leaders endangering the flock.
- Acts 20:29-30 (thematic): Paul's warning that 'savage wolves' will come in among the flock and not spare it echoes the threat posed by false teachers/chargers described as thieves and robbers.
- Ezekiel 34:2-4 (allusion): Prophetic criticism of Israel's shepherds who feed themselves and scatter the sheep provides the Old Testament background for Jesus' imagery condemning corrupt leaders as thieves/robbers.
Alternative generated candidates
- 'All who came before me are thieves and robbers, but the sheep did not listen to them.'
- All who came before me are thieves and robbers, but the sheep did not listen to them.
John.10.9 - Details
Original Text
Morphology
- εγω: PRON,nom,sg,1
- ειμι: VERB,pres,act,ind,1,sg
- η: ART,nom,sg,f
- θυρα·δι᾽εμου: NOUN,nom,sg,f
- εαν: CONJ
- τις: PRON,nom,sg,?
- εισελθη: VERB,aor,mid,subj,3,sg
- σωθησεται: VERB,fut,pass,ind,3,sg
- και: CONJ
- εισελευσεται: VERB,fut,mid,ind,3,sg
- και: CONJ
- εξελευσεται: VERB,fut,mid,ind,3,sg
- και: CONJ
- νομην: NOUN,acc,sg,f
- ευρησει: VERB,fut,act,ind,3,sg
Parallels
- John 10:7 (verbal): Jesus repeats the exact claim 'I am the door,' reinforcing the door-image as his own self-identification.
- John 10:1-4 (structural): Immediate context: the sheepfold/shepherd motif explains how 'entering by the door' distinguishes the true shepherd and grants access to the sheep.
- John 14:6 (thematic): Another 'I am' saying emphasizing exclusive access to salvation—Jesus as the unique way to the Father ('no one comes to the Father except through me').
- Psalm 23:1-2 (thematic): Shepherd and pasture imagery ('The Lord is my shepherd... he makes me lie down in green pastures') parallels the promise of pasture and care for those who 'enter' through the shepherd/door.
- Ezekiel 34:11-16 (allusion): Prophetic promise that the Lord himself will seek, feed, and shepherd his scattered sheep; John’s shepherd/door language echoes this divine shepherding and critique of false shepherds.
Alternative generated candidates
- 'I am the door. If anyone enters through me, he will be saved; he will come in and go out and find pasture.'
- I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture.
John.10.10 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- κλεπτης: NOUN,nom,sg,m
- ουκ: PART,neg
- ερχεται: VERB,pres,mid,ind,3,sg
- ει: VERB,pres,act,ind,2,sg
- μη: PART
- ινα: CONJ
- κλεψη: VERB,aor,act,sub,3,sg
- και: CONJ
- θυση: VERB,aor,act,sub,3,sg
- και: CONJ
- απολεση·εγω: VERB,aor,act,sub,3,sg;PRON,nom,sg,1
- ηλθον: VERB,aor,act,ind,3,pl
- ινα: CONJ
- ζωην: NOUN,acc,sg,f
- εχωσιν: VERB,pres,act,sub,3,pl
- και: CONJ
- περισσον: ADV
- εχωσιν: VERB,pres,act,sub,3,pl
Parallels
- John 10:11 (structural): Immediate continuation/contrast: Jesus identifies himself as the 'good shepherd' who cares for and lays down his life for the sheep, contrasting the thief who harms them.
- John 10:27-28 (verbal): Echoes language of life and preservation: 'My sheep... I give them eternal life, and they shall never perish,' reinforcing Jesus' purpose to give life rather than destruction.
- John 14:6 (thematic): Jesus as the source of life — 'I am the way, the truth, and the life' — thematically parallels the purpose statement that he came to give life.
- Romans 6:23 (thematic): Contrasting outcomes of sin and God’s gift: 'the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord,' reflecting John 10:10's death-versus-life contrast.
- Ezekiel 34:2-10 (allusion): Prophetic critique of false shepherds who scatter and destroy the flock; God promises to seek and rescue his sheep — background motif for Jesus' thief/shepherd contrast.
Alternative generated candidates
- 'The thief comes only to steal and to kill and to destroy. I have come that they may have life, and have it abundantly.'
- The thief comes only to steal and kill and destroy. I came that they may have life, and have it abundantly.
John.10.11 - Details
Original Text
Morphology
- Εγω: PRON,nom,sg,1
- ειμι: VERB,pres,act,ind,1,sg
- ο: ART,nom,sg,m
- ποιμην: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- καλος·ο: ADJ,nom,sg,m
- ποιμην: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- καλος: ADJ,nom,sg,m
- την: ART,acc,sg,f
- ψυχην: NOUN,acc,sg,f
- αυτου: PRON,gen,sg,m
- τιθησιν: VERB,pres,act,ind,3,sg
- υπερ: PREP
- των: ART,gen,pl,m
- προβατων·: NOUN,gen,pl,n
Parallels
- Psalm 23:1-4 (thematic): Shepherd imagery applied to the Lord caring for, guiding, and protecting his people—background for Jesus' claim to be the good shepherd.
- Ezekiel 34:11-16 (allusion): God promises to seek, rescue, and shepherd his scattered flock; John 10 echoes this prophetic motif in identifying Jesus as the shepherd who gathers and protects the sheep.
- John 10:14-15 (verbal): Immediate Johannine parallel: Jesus repeats 'I am the good shepherd' and explicitly explains that he knows his sheep and lays down his life for them—the same claim extended in v.11.
- John 15:13 (thematic): Statement about the supreme love expressed by laying down one's life for friends parallels the sacrificial element of the good shepherd laying down his life for the sheep.
- 1 Peter 2:25 (allusion): Believers are described as having returned to 'the shepherd and guardian of your souls,' applying the shepherd motif to Christ and echoing the pastoral care language of John 10:11.
Alternative generated candidates
- 'I am the good shepherd. The good shepherd lays down his life for the sheep.'
- I am the good shepherd. The good shepherd lays down his life for the sheep.
John.10.12 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- μισθωτος: NOUN,nom,sg,m
- και: CONJ
- ουκ: PART,neg
- ων: PRON,gen,pl,m
- ποιμην: NOUN,nom,sg,m
- ου: PART,neg
- ουκ: PART,neg
- εστιν: VERB,pres,act,ind,3,sg
- τα: ART,acc,pl,n
- προβατα: NOUN,nom,pl,n
- ιδια: ADJ,acc,pl,n
- θεωρει: VERB,pres,act,ind,3,sg
- τον: ART,acc,sg,m
- λυκον: NOUN,acc,sg,m
- ερχομενον: VERB,pres,mid,part,acc,sg,m
- και: CONJ
- αφιησιν: VERB,aor,act,subj,3,sg
- τα: ART,acc,pl,n
- προβατα: NOUN,nom,pl,n
- και: CONJ
- φευγει: VERB,pres,act,ind,3,sg
- και: CONJ
- ο: ART,nom,sg,m
- λυκος: NOUN,nom,sg,m
- αρπαζει: VERB,pres,act,ind,3,sg
- αυτα: PRON,acc,pl,n
- και: CONJ
- σκορπιζει: VERB,pres,act,ind,3,sg
Parallels
- Ezekiel 34:2-6 (thematic): Prophetic critique of negligent shepherds who feed themselves and cause the sheep to be scattered—theme of false/failed shepherds abandoning the flock resonates with the hireling who flees and the wolf scattering the sheep.
- Zechariah 11:15-17 (allusion): Description of a 'worthless' shepherd who will not care for the flock and whose rule brings harm—echoes the condemnation of a non‑shepherd who abandons the sheep to danger.
- Acts 20:29-30 (verbal): Paul warns that 'savage wolves' will come in among you and will not spare the flock—directly parallels the wolf imagery of predators attacking and scattering the sheep when leaders fail.
- Luke 10:3 (verbal): Jesus sends the disciples as 'lambs among wolves,' using the same predator/prey metaphor to portray the vulnerability of the flock in the face of hostile agents—connects to the hireling's flight and the wolves' attack.
- Matthew 9:36 (thematic): Jesus sees the crowds 'like sheep without a shepherd,' highlighting the vulnerability of sheep lacking true pastoral care—underlines the necessity of a faithful shepherd in contrast to one who abandons the flock.
Alternative generated candidates
- 'The hired hand, who is not a shepherd and does not own the sheep, when he sees the wolf coming abandons the sheep and flees — and the wolf snatches them and scatters them.'
- He who is a hired hand and not a shepherd, who does not own the sheep, sees the wolf coming and abandons the sheep and flees; and the wolf snatches them and scatters the flock.
John.10.13 - Details
Original Text
Morphology
- οτι: CONJ
- μισθωτος: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- και: CONJ
- ου: PART,neg
- μελει: VERB,pres,act,ind,3,sg
- αυτω: PRON,dat,sg,m
- περι: PREP
- των: ART,gen,pl,m
- προβατων: NOUN,gen,pl,n
Parallels
- John 10:12 (verbal): Immediate parallel within the same discourse: the hireling (μισθωτός) who flees and therefore ‘cares not for the sheep’ — same wording and concept continued.
- Ezekiel 34:2–6 (allusion): Prophetic critique of negligent shepherds who feed themselves and neglect the flock — background for Jesus’ condemnation of uncaring shepherds.
- Jeremiah 23:1–2 (allusion): Condemns shepherds who destroy and scatter the sheep of my pasture; parallels Jesus’ contrast between true shepherds and those who do not care for the flock.
- Zechariah 11:16–17 (thematic): Speaks of a ‘worthless’ or ‘worthless shepherd’ who has no regard for the flock — thematically close to the hireling’s lack of concern.
- Acts 20:28–30 (thematic): Paul warns elders to ‘shepherd the church’ and of people who will arise to harm the flock—echoes the pastoral concern and the danger posed by unfaithful or uncaring leaders.
Alternative generated candidates
- 'He flees because he is a hired hand and cares nothing for the sheep.'
- He flees because he is a hired hand and cares nothing for the sheep.
John.10.14 - Details
Original Text
Morphology
- εγω: PRON,nom,sg,1
- ειμι: VERB,pres,act,ind,1,sg
- ο: ART,nom,sg,m
- ποιμην: NOUN,nom,sg,m
- ο: ART,nom,sg,m
- καλος: ADJ,nom,sg,m
- και: CONJ
- γινωσκω: VERB,pres,act,ind,1,sg
- τα: ART,acc,pl,n
- εμα: ADJ,nom,pl,n
- και: CONJ
- γινωσκουσι: VERB,pres,act,ind,3,pl
- με: PRON,acc,sg,1
- τα: ART,acc,pl,n
- εμα: ADJ,nom,pl,n
Parallels
- John 10:11 (verbal): Same self-designation: 'I am the good shepherd'—direct verbal parallel that expands on the shepherd's role (laying down his life for the sheep).
- John 10:27-28 (structural): Continuing Johannine shepherd motif: 'My sheep hear my voice... and I give them eternal life,' echoing mutual knowledge and the relationship between shepherd and sheep ('I know my own and my own know me').
- Psalm 23:1-4 (thematic): Classic shepherd imagery for Yahweh—guidance, care, and intimate relationship with the sheep ('The LORD is my shepherd'), thematically paralleling Jesus' claim to be the good shepherd who knows his sheep.
- Ezekiel 34:11-16 (thematic): God's promise to seek, feed, and tend his scattered sheep—uses shepherd language to describe God’s personal care and knowledge of the flock, anticipating the pastoral role applied to the Messiah.
- 1 Peter 2:25 (allusion): Refers to believers 'returning to the Shepherd and Overseer of your souls,' echoing New Testament use of shepherd imagery to identify Christ as the caring, knowing shepherd of his people.
Alternative generated candidates
- 'I am the good shepherd. I know my own, and my own know me,'
- I am the good shepherd; I know my own and my own know me,
John.10.15 - Details
Original Text
Morphology
- καθως: CONJ
- γινωσκει: VERB,pres,act,ind,3,sg
- με: PRON,acc,sg,1
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- καγω: CONJ+PRON,nom,sg,1
- γινωσκω: VERB,pres,act,ind,1,sg
- τον: ART,acc,sg,m
- πατερα: NOUN,acc,sg,m
- και: CONJ
- την: ART,acc,sg,f
- ψυχην: NOUN,acc,sg,f
- μου: PRON,gen,sg,1
- τιθημι: VERB,pres,act,ind,1,sg
- υπερ: PREP
- των: ART,gen,pl,m
- προβατων: NOUN,gen,pl,n
Parallels
- John 10:11 (verbal): Jesus identifies himself as the good shepherd who 'lays down his life for the sheep,' a close verbal parallel to 10:15's claim to lay down his life.
- John 10:18 (verbal): Develops the same theme by stressing the voluntary nature of Jesus' laying down his life—'I lay it down of my own accord.'
- John 17:3 (thematic): The mutual knowledge of Father and Son is central to Jesus' identity and mission here—'to know you...and Jesus Christ' echoes the knowledge language of 10:15.
- Ezekiel 34:11-16 (thematic): God portrayed as shepherd who seeks, rescues, and cares for the scattered sheep provides the prophetic background for Jesus' shepherd imagery and pastoral self-sacrifice.
- Isaiah 53:7 (thematic): The Suffering Servant/lamb motif—passive suffering and vicarious substitution—resonates with Jesus laying down his life 'for the sheep.'
Alternative generated candidates
- 'just as the Father knows me and I know the Father; and I lay down my life for the sheep.'
- just as the Father knows me and I know the Father; and I lay down my life for the sheep.
John.10.16 - Details
Original Text
Morphology
- και: CONJ
- αλλα: CONJ
- προβατα: NOUN,nom,pl,n
- εχω: VERB,pres,act,ind,1,sg
- α: PRON,nom,sg,n
- ουκ: PART,neg
- εστιν: VERB,pres,act,ind,3,sg
- εκ: PREP
- της: ART,gen,sg,f
- αυλης: NOUN,gen,sg,f
- ταυτης·κακεινα: DEM,gen,sg,f+CONJ+DEM,acc,pl,n
- δει: VERB,pres,act,ind,3,sg
- με: PRON,acc,sg,1
- αγαγειν: VERB,pres,act,inf
- και: CONJ
- της: ART,gen,sg,f
- φωνης: NOUN,gen,sg,f
- μου: PRON,gen,sg,1
- ακουσουσιν: VERB,fut,act,ind,3,pl
- και: CONJ
- γενησονται: VERB,fut,mid,ind,3,pl
- μια: NUM,nom,sg,f
- ποιμνη: NOUN,nom,sg,f
- εις: PREP
- ποιμην: NOUN,nom,sg,m
Parallels
- John 10:3–5 (verbal): Same shepherd/sheep imagery: sheep recognize the shepherd's voice (cf. 'my voice' and 'they will listen to me'), continuity within the immediate Johannine context.
- Ezekiel 34:23–24 (allusion): God promises to set up 'one shepherd' over his people—background OT motif for Jesus' claim of bringing sheep into one flock under one shepherd.
- Isaiah 56:8 (allusion): God speaks of gathering 'others' to those already gathered—language closely parallels 'other sheep... not of this fold' that must be brought in.
- John 11:51–52 (thematic): Caiaphas' prophecy that Jesus would 'gather into one the children of God who are scattered' echoes the theme of uniting dispersed people into one flock.
- Ephesians 2:14–16 (thematic): Paul describes Christ making Jews and Gentiles one 'new man' and reconciling both to God—the theological fulfillment of Jesus' declaration of one flock under one shepherd.
Alternative generated candidates
- 'And I have other sheep that are not of this fold; I must bring them also, and they will listen to my voice. There will be one flock, one shepherd.'
- And I have other sheep that are not of this fold. I must bring them also, and they will listen to my voice. There will be one flock, one shepherd.
John.10.17 - Details
Original Text
Morphology
- δια: PREP
- τουτο: PRON,nom,sg,n
- με: PRON,acc,sg,1
- ο: ART,nom,sg,m
- πατηρ: NOUN,nom,sg,m
- αγαπα: VERB,pres,act,ind,3,sg
- οτι: CONJ
- εγω: PRON,nom,sg,1
- τιθημι: VERB,pres,act,ind,1,sg
- την: ART,acc,sg,f
- ψυχην: NOUN,acc,sg,f
- μου: PRON,gen,sg,1
- ινα: CONJ
- παλιν: ADV
- λαβω: VERB,aor,act,subj,1,sg
- αυτην: PRON,acc,sg,f
Parallels
- John 10:18 (verbal): Immediate parallel/continuation — clarifies that Jesus voluntarily lays down his life and has authority to take it up again.
- John 10:11 (verbal): Similar language and theme — Jesus as the good shepherd who 'lays down his life for the sheep.'
- John 15:13 (thematic): Declaration of greatest love expressed by laying down one's life for friends, echoing the motive of Jesus' self-giving.
- Mark 10:45 (thematic): Describes the Son of Man coming to give his life as a ransom for many — a parallel way of expressing Jesus' sacrificial death.
- Isaiah 53:10-12 (allusion): Suffering‑servant motif — righteous one offered his life, bearing sin and justifying many, often read as background to Jesus' voluntary death.
Alternative generated candidates
- 'For this reason the Father loves me, because I lay down my life that I may take it up again.'
- For this reason the Father loves me, because I lay down my life in order to take it up again.
John.10.18 - Details
Original Text
Morphology
- ουδεις: PRON,nom,sg,m
- αιρει: VERB,pres,act,ind,3,sg
- αυτην: PRON,acc,sg,f
- απ᾽εμου: PREP+PRON,gen,sg,1
- αλλ᾽εγω: CONJ+PRON,nom,sg,1
- τιθημι: VERB,pres,act,ind,1,sg
- αυτην: PRON,acc,sg,f
- απ᾽εμαυτου: PREP+PRON,gen,sg,1
- εξουσιαν: NOUN,acc,sg,f
- εχω: VERB,pres,act,ind,1,sg
- θειναι: VERB,pres,act,inf
- αυτην: PRON,acc,sg,f
- και: CONJ
- εξουσιαν: NOUN,acc,sg,f
- εχω: VERB,pres,act,ind,1,sg
- παλιν: ADV
- λαβειν: VERB,aor,act,inf
- αυτην·ταυτην: PRON+DEM,acc,sg,f
- την: ART,acc,sg,f
- εντολην: NOUN,acc,sg,f
- ελαβον: VERB,aor,act,ind,3,pl
- παρα: PREP
- του: ART,gen,sg,n
- πατρος: NOUN,gen,sg,m
- μου: PRON,gen,sg,1
Parallels
- John 10:15 (verbal): Same context—Jesus explicitly says he lays down his life for the sheep, linking voluntary self‑sacrifice to his relationship with the Father and flock.
- John 10:17 (verbal): Immediate parallel in chapter: explains that the Father loves Jesus because he lays down his life and takes it up again—echoes the authority and obedience language of 10:18.
- John 2:19 (allusion): Jesus’ saying “Destroy this temple, and I will raise it in three days” points to his power to raise himself, paralleling the claim of authority to lay down and take up his life.
- Isaiah 53:7 (thematic): The Suffering Servant is portrayed as willingly led to slaughter and silent in suffering—a prophetic motif underlying Jesus’ voluntary offering of his life.
- Acts 2:23 (thematic): Peter asserts Jesus was handed over according to God’s deliberate plan—parallels John 10:18’s stress that Jesus acts under/according to the Father’s command.
Alternative generated candidates
- 'No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This commandment I received from my Father.'
- No one takes it from me; I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This command I received from my Father.
John.10.19 - Details
Original Text
Morphology
- Σχισμα: NOUN,nom,sg,n
- παλιν: ADV
- εγενετο: VERB,aor,mid,ind,3,sg
- εν: PREP
- τοις: ART,dat,pl,n
- Ιουδαιοις: NOUN,dat,pl,m
- δια: PREP
- τους: ART,acc,pl,m
- λογους: NOUN,acc,pl,m
- τουτους: PRON,acc,pl,m
Parallels
- John 7:43 (verbal): Nearly identical wording — John explicitly records a division among the people because of Jesus/His words, using the same verb σχίσμα and causal phrase διὰ τοὺς λόγους.
- John 9:16 (verbal): After the healing of the man born blind there is likewise an explicit statement that 'a division' arose among the Jews about Jesus, echoing the Johannine motif of communal split over his works and claims.
- John 6:60–66 (thematic): Many disciples turn away because Jesus' teaching is hard to accept; thematically parallels the idea that Jesus' words provoked rupture and loss of unity among his followers.
- Luke 12:51 (thematic): Jesus says his coming brings division rather than peace (father/son, mother/daughter), thematically paralleling the claim that his message causes social and familial schisms.
Alternative generated candidates
- At these words a division arose again among the Jews.
- There was again a division among the Jews because of these words.
John.10.20 - Details
Original Text
Morphology
- ελεγον: VERB,impf,act,ind,3,pl
- δε: CONJ
- πολλοι: ADJ,nom,pl,m
- εξ: PREP
- αυτων·Δαιμονιον: PRON,gen,pl+NOUN,acc,sg,n
- εχει: VERB,pres,act,ind,3,sg
- και: CONJ
- μαινεται·τι: VERB,pres,mid,ind,3,sg+ADV
- αυτου: PRON,gen,sg,m
- ακουετε: VERB,pres,act,ind,2,pl
Parallels
- Mark 3:21 (verbal): People say Jesus is 'out of his mind'/'beside himself' (μαίνεται), a direct verbal parallel to John 10:20's charge that he is mad.
- Matthew 12:24 (thematic): The scribes accuse Jesus of casting out demons by Beelzebul — thematically parallel to the claim in John 10:20 that Jesus 'has a demon.'
- John 7:20 (verbal): Crowd rhetoric in John: 'Have you a demon?' (same charge and similar wording elsewhere in John, showing a recurring motif of accusing Jesus of demonic possession).
- John 8:48 (verbal): The Jews taunt Jesus with the accusation 'You have a demon,' a closely similar verbal charge found elsewhere in John’s account.
Alternative generated candidates
- Many of them said, 'He has a demon and is beside himself; why listen to him?'
- Many of them said, 'He is possessed by a demon and raves—why listen to him?'
John.10.21 - Details
Original Text
Morphology
- αλλοι: ADJ,nom,pl,m
- ελεγον·Ταυτα: VERB,impf,act,ind,3,pl
- τα: ART,acc,pl,n
- ρηματα: NOUN,acc,pl,n
- ουκ: PART,neg
- εστιν: VERB,pres,act,ind,3,sg
- δαιμονιζομενου·μη: VERB,pres,mid,part,gen,sg,m
- δαιμονιον: NOUN,acc,sg,n
- δυναται: VERB,pres,mid,ind,3,sg
- τυφλων: ADJ,gen,pl,m
- οφθαλμους: NOUN,acc,pl,m
- ανοιξαι: VERB,aor,act,inf
Parallels
- John 9:16 (verbal): Both passages debate the meaning of Jesus' signs—here healings of the blind—and raise the rhetorical question whether such works could come from a demon.
- Matthew 12:24-28 (thematic): Pharisees charge Jesus' exorcisms as demonic (Beelzebul); Jesus replies that casting out demons by God's Spirit shows the kingdom has come—directly engages the same accusation and defense.
- Mark 3:22-27 (quotation): Synoptic parallel to Matthew 12: the scribes accuse Jesus of being possessed by Beelzebul and Jesus answers with the kingdom/division argument, paralleling the controversy over the origin of his works.
- John 7:20 (verbal): A Jerusalem crowd directly accuses Jesus of having a demon, reflecting the same popular charge found in John 10:21 that challenges the divine origin of his words and actions.
Alternative generated candidates
- But others said, 'These are not the words of one possessed by a demon. Can a demon open the eyes of the blind?'
- Others said, 'These are not the words of one possessed by a demon. Can a demon open the eyes of the blind?'
Truly, truly, I tell you: he who does not enter the sheepfold by the door but climbs in another way is a thief and a robber. But he who enters by the door is the shepherd of the sheep.
To him the gatekeeper opens, and the sheep hear his voice; he calls his own sheep by name and leads them out.
When he has brought out all his own he goes before them, and the sheep follow him, for they know his voice.
A stranger they will not follow, but they will flee from him, for they do not know the voice of strangers.
This figure of speech Jesus used with them, but they did not understand what he was saying to them. So Jesus again said to them: Truly, truly, I tell you, I am the door of the sheep.
All who came before me are thieves and robbers, but the sheep did not listen to them.
I am the door. If anyone enters by me, he will be saved and will go in and out and find pasture.
The thief comes only to steal and to kill and to destroy. I came that they may have life, and have it abundantly.
I am the good shepherd. The good shepherd lays down his life for the sheep.
He who is a hired hand, and not the shepherd, whose own the sheep are not—sees the wolf coming and leaves the sheep and flees; and the wolf snatches them and scatters them.
He flees because he is a hired hand and has no care for the sheep.
I am the good shepherd; I know my own, and my own know me,
just as the Father knows me and I know the Father; and I lay down my life for the sheep.
I have other sheep that are not of this fold; I must bring them also, and they will listen to my voice. And there shall be one flock, one shepherd.
For this reason the Father loves me, that I lay down my life, that I may take it up again.
No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This command I have received from my Father.
A division again arose among the Jews because of these words.
Many of them said, 'He has a demon and is out of his mind; why do you listen to him?'
Others said, 'These are not the words of one who has a demon. Can a demon open the eyes of the blind?'