1
Ἀμὴν ἀμὴν λέγω ὑμῖν, ὁ μὴ εἰσερχόμενος διὰ τῆς θύρας εἰς τὴν αὐλὴν τῶν προβάτων ἀλλὰ ἀναβαίνων ἀλλαχόθεν ἐκεῖνος κλέπτης ἐστὶν καὶ λῃστής·
“Amen, amen, I say to you, the one not entering by the door into the fold of the sheep, but climbing in another way, that one is a thief and a robber.
The chapter breaks but the speech does not — it runs on from 9:41.
pronoun you = the hearers
2
ὁ δὲ εἰσερχόμενος διὰ τῆς θύρας ποιμήν ἐστιν τῶν προβάτων.
But the one entering by the door is shepherd of the sheep.
Shepherd is this chapter's word (verses 11, 12, 14, 16).
3
τούτῳ ὁ θυρωρὸς ἀνοίγει, καὶ τὰ πρόβατα τῆς φωνῆς αὐτοῦ ἀκούει καὶ τὰ ἴδια πρόβατα ⸀φωνεῖ κατ’ ὄνομα καὶ ἐξάγει αὐτά.
To him the doorkeeper opens, and the sheep hear his voice; and he calls his own sheep by name and leads them out.
Calls his own sheep by name joins with 20:16, where Mary is called by name.
pronoun him = the one entering by the door
pronoun his = the one entering by the door
pronoun he = the one entering by the door
pronoun them = his own sheep
4
⸀ὅταν τὰ ἴδια ⸀πάντα ἐκβάλῃ, ἔμπροσθεν αὐτῶν πορεύεται, καὶ τὰ πρόβατα αὐτῷ ἀκολουθεῖ, ὅτι οἴδασιν τὴν φωνὴν αὐτοῦ·
When he has put out all his own, he goes before them, and the sheep follow him, because they know his voice.
Goes before them — he does not drive them.
pronoun he = the shepherd
pronoun them = the sheep
pronoun him = the shepherd
pronoun his = the shepherd
5
ἀλλοτρίῳ δὲ οὐ μὴ ⸀ἀκολουθήσουσιν ἀλλὰ φεύξονται ἀπ’ αὐτοῦ, ὅτι οὐκ οἴδασι τῶν ἀλλοτρίων τὴν φωνήν.
But a stranger they will never follow; rather they will flee from him, because they do not know the voice of strangers.”
Knowing the voice is what parts following from fleeing.
pronoun they = the sheep
pronoun him = a stranger
6
ταύτην τὴν παροιμίαν εἶπεν αὐτοῖς ὁ Ἰησοῦς· ἐκεῖνοι δὲ οὐκ ἔγνωσαν τίνα ⸀ἦν ἃ ἐλάλει αὐτοῖς.
Jesus spoke this figure to them, but they did not know what it was that he was saying to them.
Figure renders παροιμία (paroimia), which is not the word for parable (παραβολή, parabolē) used in the other three books. This book never uses that one.
first here Jesus Ἰησοῦς Iēsous
pronoun them = the Jews
pronoun they = the Jews
pronoun he = Jesus
Why this rendering
John.10.6 Observation
Syntactic observation
παροιμία occurs four times in John — at 10:6 and at 16:25 (twice) and 16:29. παραβολή does not occur once in all twenty-one chapters of John. This can be checked directly in our morphological data. The word the Synoptics use for Jesus' parables is one John does not use; he uses another. παροιμία lies nearer to a saying that goes by an indirect route — a proverb or a riddle — and the verse goes on to say they did not understand it. SBLGNT marks a variant in this verse (⸀ἦν).
Rendering options · 2
Jesus spoke this parable to them
Basis Uses the settled rendering, parable.
Rejected Parable is the settled rendering of παραβολή, and John never uses that word. Rendering it so puts back the category John avoided, and it also hides that 10:6 and 16:25 share one word.
Adopted Jesus spoke this figure to them, but they did not know what it was that he was saying to them.
Basis Keeps it apart from the rendering of παραβολή so that John's choice of a different word survives in translation. The figure of speech of NASB, ESV and NIV, the Vulgate's proverbium and Elberfelder's marginal note all move the same way.
Lost in translation
that John avoids παραβολή That the Synoptics and John use different words is visible only in a word list. If a translation renders both as parable, the reader cannot learn that John chose otherwise. The loss is not at the level of a verse but of the whole Gospel.
Survives in · New American Standard (1995)† / English Standard Version† / New International Version (2011)† / Vulgata Clementina / Elberfelder 1871 / this edition — 9 of the nine carry it (this language among them)
7
Εἶπεν οὖν πάλιν ⸀αὐτοῖς ὁ Ἰησοῦς· Ἀμὴν ἀμὴν λέγω ὑμῖν ⸀ὅτι ἐγώ εἰμι ἡ θύρα τῶν προβάτων.
So Jesus said to them again, “Amen, amen, I say to you, I am the door of the sheep.
I am the door — he moves from shepherd to door.
pronoun them = the Jews
pronoun you = the Jews
8
πάντες ὅσοι ἦλθον ⸂πρὸ ἐμοῦ⸃ κλέπται εἰσὶν καὶ λῃσταί· ἀλλ’ οὐκ ἤκουσαν αὐτῶν τὰ πρόβατα.
All who came before me are thieves and robbers; but the sheep did not hear them.
All who came before me — the text does not say who.
pronoun me = Jesus
pronoun them = the thieves and robbers
9
ἐγώ εἰμι ἡ θύρα· δι’ ἐμοῦ ἐάν τις εἰσέλθῃ σωθήσεται καὶ εἰσελεύσεται καὶ ἐξελεύσεται καὶ νομὴν εὑρήσει.
I am the door; if anyone enters through me he will be saved, and will go in and go out and find pasture.
Go in and go out names living unhindered.
pronoun me = Jesus
pronoun he = anyone who enters
10
ὁ κλέπτης οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπολέσῃ· ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσιν καὶ περισσὸν ἔχωσιν.
The thief does not come except to steal and kill and destroy; I came that they may have life, and have it abundantly.
Abundantly — not measured out, like 3:34.
pronoun they = the sheep
pronoun it = life
11
Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός· ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων·
I am the good shepherd; the good shepherd lays down his life for the sheep.
Good renders καλός (kalos), nearer “fit for its purpose” than “kind”. Lays down his life uses the verb for taking off a garment.
pronoun his = the good shepherd
Why this rendering
John.10.11 Hypothesis
Syntactic observation
The adjective is καλός, not ἀγαθός. And the order is ὁ ποιμὴν ὁ καλός — the noun, then the article again, then the adjective — the shape of τὸν υἱὸν τὸν μονογενῆ at 1:18, and of the same order at 3:16. τίθησιν is the present of τίθημι, to place or lay down, and its object is ψυχή. The combination occurs four times in this chapter (vv.11, 15, 17, 18). ψυχή holds both life and soul, and at 10:24 it is used in quite another sense — how long will you hold our ψυχή in suspense.
Rendering options · 2
I am the good shepherd; the good shepherd gives his life for the sheep
Basis Uses the settled renderings.
Rejected “Gives up” is not τίθημι. τίθημι is to lay down, and at 10:18 it pairs with λαμβάνω, to take again — laid down and taken up. Rendering it as giving up makes the taking up awkward.
Adopted I am the good shepherd; the good shepherd lays down his life for the sheep.
Basis Renders τίθημι as laying down so that it pairs with taking up again at 10:18.
Lost in translation
τίθημι against λαμβάνω The life is laid down at vv.11, 15, 17, 18 and taken up again at v.18. The two verbs are the two halves of one gesture. Rendering the first as giving up splits them.
Survives in · Young's Literal 1898 / King James 1769 / New American Standard (1995)† / English Standard Version† / New English Translation† / Vulgata Clementina / Elberfelder 1871 / this edition — 8 of the nine carry it (this language among them)
the range of ψυχή The ψυχή of v.11 is life; the ψυχή of v.24 is the mind held in suspense. One word in Greek, and English cannot carry both with one — life against soul.
Survives in · this edition — 4 of the nine carry it (not this language)
12
ὁ ⸀μισθωτὸς καὶ οὐκ ὢν ποιμήν, οὗ οὐκ ⸀ἔστιν τὰ πρόβατα ἴδια, θεωρεῖ τὸν λύκον ἐρχόμενον καὶ ἀφίησιν τὰ πρόβατα καὶ φεύγει— καὶ ὁ λύκος ἁρπάζει αὐτὰ καὶ ⸀σκορπίζει—
The hireling, not being a shepherd, whose own the sheep are not, sees the wolf coming and leaves the sheep and flees — and the wolf snatches them and scatters —
Hireling renders μισθωτός (misthōtos), one who works another's job for wages — this edition keeps it apart from the day-labourer (μίσθιος, misthios).
pronoun whose = the hireling
13
⸀ὅτι μισθωτός ἐστιν καὶ οὐ μέλει αὐτῷ περὶ τῶν προβάτων.
because he is a hireling and the sheep are no care to him.
The writer gives the reason for the fleeing.
pronoun he = the hireling
pronoun him = the hireling
14
ἐγώ εἰμι ὁ ποιμὴν ὁ καλός, καὶ γινώσκω τὰ ἐμὰ καὶ ⸂γινώσκουσί με τὰ ἐμά⸃,
I am the good shepherd, and I know my own and my own know me,
Know carries over into the Father and Son knowing in verse 15.
pronoun my = Jesus
pronoun me = Jesus
15
καθὼς γινώσκει με ὁ πατὴρ κἀγὼ γινώσκω τὸν πατέρα, καὶ τὴν ψυχήν μου τίθημι ὑπὲρ τῶν προβάτων.
just as the Father knows me and I know the Father; and I lay down my life for the sheep.
Knowing the sheep and knowing the Father are set in one frame.
pronoun me = Jesus
pronoun I = Jesus
pronoun my = Jesus
16
καὶ ἄλλα πρόβατα ἔχω ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης· κἀκεῖνα ⸂δεῖ με⸃ ἀγαγεῖν, καὶ τῆς φωνῆς μου ἀκούσουσιν, καὶ ⸀γενήσονται μία ποίμνη, εἷς ποιμήν.
And I have other sheep that are not of this fold; those also I must bring, and they will hear my voice, and they will become one flock, one shepherd.
Flock (ποίμνη, poimnē) and shepherd (ποιμήν, poimēn) share one root in Greek.
pronoun I = Jesus
pronoun those = the other sheep
pronoun they = the other sheep
pronoun my = Jesus
Why this rendering
John.10.16 Observation
Syntactic observation
Two words stand in this verse — αὐλή and ποίμνη. αὐλή is a walled fold and also appears at 10:1. ποίμνη is a flock of animals and occurs only here in John. So sheep that are not of this fold come and become one flock. What becomes one is a company, not an enclosure. The numerals differ too: μία is feminine, agreeing with ποίμνη, and εἷς masculine, agreeing with ποιμήν. SBLGNT marks a variant in this verse (⸂δεῖ με⸃ ⸀γενήσονται).
Rendering options · 2
there shall be one fold, and one shepherd
Basis Renders both words as fold.
Rejected The Vulgate has fiet unum ovile — there shall be one fold — and KJV followed it. But the Greek is μία ποίμνη, one flock. Whether what becomes one is a walled enclosure or a gathered company is not the same statement. In our columns only the Vulgate and KJV read fold here; the rest read flock.
Adopted And I have other sheep that are not of this fold; those also I must bring, and they will hear my voice, and they will become one flock, one shepherd.
Basis Renders αὐλή as fold and ποίμνη as flock. 개역한글 already separates them as 이 우리 and 한 무리.
Lost in translation
the αὐλή / ποίμνη distinction Enclosure and company stand side by side in one verse, and the Vulgate and KJV made them one. This is a place where a single rendering shaped reading for a long time: whether what becomes one is an institution or a people.
Survives in · 개역한글† / Young's Literal 1898 / New American Standard (1995)† / English Standard Version† / New English Translation† / Elberfelder 1871 / Синодальный перевод / 新共同訳聖書 (1987)† / this edition — 9 of the nine carry it (this language among them)
17
διὰ τοῦτό ⸂με ὁ πατὴρ⸃ ἀγαπᾷ ὅτι ἐγὼ τίθημι τὴν ψυχήν μου, ἵνα πάλιν λάβω αὐτήν.
For this reason the Father loves me, because I lay down my life, so that I may take it again.
Laying down and taking again stand in one sentence.
pronoun me = Jesus
pronoun I = Jesus
pronoun it = my life
18
οὐδεὶς ⸀αἴρει αὐτὴν ἀπ’ ἐμοῦ, ἀλλ’ ἐγὼ τίθημι αὐτὴν ἀπ’ ἐμαυτοῦ. ἐξουσίαν ἔχω θεῖναι αὐτήν, καὶ ἐξουσίαν ἔχω πάλιν λαβεῖν αὐτήν· ταύτην τὴν ἐντολὴν ἔλαβον παρὰ τοῦ πατρός μου.
No one takes it from me, but I lay it down of myself. I have authority to lay it down, and I have authority to take it again. This command I received from my Father.”
Authority stands twice.
pronoun it = my life
pronoun me = Jesus
pronoun I = Jesus
19
⸀Σχίσμα πάλιν ἐγένετο ἐν τοῖς Ἰουδαίοις διὰ τοὺς λόγους τούτους.
A split arose again among the Jews because of these words.
Division is the word of 7:43 and 9:16 — the third time.
first here Jews Ἰουδαῖος Ioudaios
20
ἔλεγον δὲ πολλοὶ ἐξ αὐτῶν· Δαιμόνιον ἔχει καὶ μαίνεται· τί αὐτοῦ ἀκούετε;
And many of them were saying, “He has a demon and is mad; why do you listen to him?”
Has a demon is the charge of 8:48.
pronoun them = the Jews
pronoun He = Jesus
pronoun you = the Jews
pronoun him = Jesus
21
⸀ἄλλοι ἔλεγον· Ταῦτα τὰ ῥήματα οὐκ ἔστιν δαιμονιζομένου· μὴ δαιμόνιον δύναται τυφλῶν ὀφθαλμοὺς ⸀ἀνοῖξαι;
Others were saying, “These are not the words of one demon-possessed. Can a demon open the eyes of the blind?”
The healing of chapter 9 is used against the charge.
pronoun These = the words
22
Ἐγένετο ⸀τότε τὰ ἐγκαίνια ἐν ⸀τοῖς Ἱεροσολύμοις· ⸀χειμὼν ἦν,
Then the Dedication came in Jerusalem; it was winter.
The Dedication stands beside Passover and Tents as the feasts named in this book.
outside the text The feast kept the rededication of the temple. The text itself says it falls in winter.
Why this rendering
John.10.22 Hypothesis
Syntactic observation
ἐγκαίνια occurs only here in the New Testament. It is built from ἐν and καινός, new — a making-new, that is, a dedication. The festival commemorates the rededication of the temple in 164 BC; in Hebrew, Hanukkah. The verse opens with ἐγένετο, the γίνομαι that GLOSSARY fixed at 1:3 as “came to be.” And χειμών means both winter and storm. SBLGNT marks a variant in this verse (⸀τότε ⸀τοῖς ⸀χειμὼν).
Rendering options · 2
the Feast of Dedication
Basis Uses the customary Korean church term.
Rejected 수전 means repairing the temple, which overlaps with the making-new of ἐγκαίνια, but as a Sino-Korean compound its root is not visible. For the same reason σκηνοπηγία was rendered so that its root shows at 7:2, this one is rendered so its sense shows.
Adopted Then the Dedication came in Jerusalem; it was winter.
Basis Renders it so the dedication shows, and keeps ἐγένετο as the verb fixed at 1:3.
Lost in translation
the καινός root “New” is inside ἐγκαίνια, and Dedication does not keep that root. Nor does the word show that in the middle of a festival for a temple defiled and made new again, the saying of 2:19–21 about his body as temple is echoing.
Survives in · this edition — 4 of the nine carry it (not this language)
23
καὶ περιεπάτει ὁ Ἰησοῦς ἐν τῷ ἱερῷ ἐν τῇ στοᾷ ⸀τοῦ Σολομῶνος.
And Jesus was walking in the the temple, in the colonnade of Solomon.
The colonnade of Solomon — the writer gives the place.
first here Solomon Σολομών Solomōn
24
ἐκύκλωσαν οὖν αὐτὸν οἱ Ἰουδαῖοι καὶ ἔλεγον αὐτῷ· Ἕως πότε τὴν ψυχὴν ἡμῶν αἴρεις; εἰ σὺ εἶ ὁ χριστός, εἰπὲ ἡμῖν παρρησίᾳ.
So the Jews surrounded him and were saying to him, “How long will you hold our soul in suspense? If you are the Christ, tell us openly.”
Hold our soul in suspense renders a Greek phrase nearer “lift up our life”, and readings of it differ.
first here Christ Χριστός Christos
pronoun him = Jesus
pronoun our = the Jews
pronoun you = Jesus
25
ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Εἶπον ὑμῖν καὶ οὐ πιστεύετε· τὰ ἔργα ἃ ἐγὼ ποιῶ ἐν τῷ ὀνόματι τοῦ πατρός μου ταῦτα μαρτυρεῖ περὶ ἐμοῦ·
Jesus answered them, “I told you and you do not believe. The works that I do in my Father's name, these bear witness about me.
It is the works, not the words, that bear witness.
pronoun them = the Jews
pronoun I = Jesus
pronoun you = the Jews
pronoun these = the works
26
ἀλλὰ ὑμεῖς οὐ πιστεύετε, ⸂ὅτι οὐκ⸃ ἐστὲ ἐκ τῶν προβάτων τῶν ⸀ἐμῶν.
But you do not believe, because you are not of my sheep.
The ground of unbelief is set down as belonging.
pronoun you = the Jews
pronoun my = Jesus
27
τὰ πρόβατα τὰ ἐμὰ τῆς φωνῆς μου ⸀ἀκούουσιν, κἀγὼ γινώσκω αὐτά, καὶ ἀκολουθοῦσίν μοι,
My sheep hear my voice, and I know them, and they follow me;
The voice and following of verses 3 to 5 come back on his own lips.
pronoun My = Jesus
pronoun them = my sheep
pronoun they = my sheep
pronoun me = Jesus
28
κἀγὼ ⸂δίδωμι αὐτοῖς ζωὴν αἰώνιον⸃, καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα, καὶ οὐχ ἁρπάσει τις αὐτὰ ἐκ τῆς χειρός μου.
and I give them life eternal, and they will never perish to the age, and no one will snatch them out of my hand.
Snatch is the word the wolf did in verse 12.
pronoun them = my sheep
pronoun they = my sheep
pronoun my = Jesus
29
ὁ πατήρ μου ⸀ὃ δέδωκέν ⸀μοι ⸂πάντων μεῖζων⸃ ἐστίν, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ ⸀πατρός.
What my Father has given me is greater than all, and no one can snatch out of the Father's hand.
Whether what my Father has given is neuter or masculine is a place where the manuscripts differ.
pronoun my = Jesus
pronoun me = Jesus
30
ἐγὼ καὶ ὁ πατὴρ ἕν ἐσμεν.
I and the Father are one.”
One is neuter — not one person but one thing.
pronoun I = Jesus
Why this rendering
John.10.30 Observation
Syntactic observation
ἕν is neuter (nominative singular neuter). The subjects are a personal pronoun and a masculine noun, yet the predicate is not masculine εἷς but neuter ἕν. So it is not “I and the Father are one person” but “are one thing.” The verb ἐσμεν is first person plural — the sentence also keeps the subjects two. Just before, at 10:16, the feminine μία and masculine εἷς each agreed with their nouns, so the neuter here is not accidental.
Rendering options · 2
Adopted I and the Father are one
Basis Korean and English have no grammatical gender, so simply one.
I and the Father are one person
Basis Takes “one” as too vague and supplies personhood.
Rejected It settles what the Greek did not. That the predicate is neuter means the grammar pushes away the reading “one person.” Supplying it closes what the text left open.
Lost in translation
the neuter of the predicate ἕν is neuter — one thing, not one person. English one has no gender and no way to mark which. Recorded as a loss.
Survives in · Vulgata Clementina / Elberfelder 1871 / Синодальный перевод / this edition — 3 of the nine carry it (not this language)
31
Ἐβάστασαν ⸀οὖν πάλιν λίθους οἱ Ἰουδαῖοι ἵνα λιθάσωσιν αὐτόν.
So the Jews took up stones again to stone him.
The second taking-up of stones, after 8:59.
pronoun him = Jesus
32
ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Πολλὰ ⸂ἔργα καλὰ ἔδειξα ὑμῖν⸃ ἐκ τοῦ ⸀πατρός· διὰ ποῖον αὐτῶν ἔργον ⸂ἐμὲ λιθάζετε⸃;
Jesus answered them, “Many good works I showed you from the Father; for which of them do you stone me?”
Good works uses the word of verse 11, “the good shepherd”.
pronoun them = the Jews — the second “them” is the good works
pronoun you = the Jews
pronoun me = Jesus
33
ἀπεκρίθησαν αὐτῷ οἱ ⸀Ἰουδαῖοι· Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε ἀλλὰ περὶ βλασφημίας, καὶ ὅτι σὺ ἄνθρωπος ὢν ποιεῖς σεαυτὸν θεόν.
The Jews answered him, “We do not stone you for a good work, but for blasphemy — because you, being a man, make yourself God.”
They say themselves that the charge is about words, not works.
pronoun him = Jesus
pronoun We = the Jews
pronoun you = Jesus
pronoun yourself = Jesus
34
ἀπεκρίθη αὐτοῖς ὁ Ἰησοῦς· Οὐκ ἔστιν γεγραμμένον ἐν τῷ νόμῳ ὑμῶν ⸀ὅτι Ἐγὼ εἶπα· Θεοί ἐστε;
Jesus answered them, “Is it not written in your law, ‘I said, You are gods’?
Your law — as at 8:17. The place of the quotation is not given.
pronoun them = the Jews
pronoun your = the Jews
pronoun You = those addressed in the quotation
35
εἰ ἐκείνους εἶπεν θεοὺς πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο, καὶ οὐ δύναται λυθῆναι ἡ γραφή,
If he called them gods to whom the word of God came — and the Scripture cannot be broken —
Cannot be broken is said of the Scripture.
pronoun he = God
pronoun them = those to whom the word came
36
ὃν ὁ πατὴρ ἡγίασεν καὶ ἀπέστειλεν εἰς τὸν κόσμον ὑμεῖς λέγετε ὅτι Βλασφημεῖς, ὅτι εἶπον· Υἱὸς τοῦ θεοῦ εἰμι;
do you say of him whom the Father sanctified and sent into the world, ‘You blaspheme,’ because I said, ‘I am Son of God’?
Sanctified returns at 17:17 and 17:19.
pronoun you = the Jews
pronoun him = the one the Father sanctified
pronoun I = Jesus
37
εἰ οὐ ποιῶ τὰ ἔργα τοῦ πατρός μου, μὴ πιστεύετέ μοι·
If I do not do the works of my Father, do not believe me;
Belief is grounded on the works.
pronoun I = Jesus
pronoun my = Jesus
pronoun me = Jesus
38
εἰ δὲ ποιῶ, κἂν ἐμοὶ μὴ πιστεύητε τοῖς ἔργοις ⸀πιστεύετε, ἵνα γνῶτε καὶ ⸀γινώσκητε ὅτι ἐν ἐμοὶ ὁ πατὴρ κἀγὼ ἐν ⸂τῷ πατρί⸃.
but if I do, even if you do not believe me, believe the works, so that you may know and go on knowing that the Father is in me and I am in the Father.”
The Father is in me and I in the Father — the frame returns at 14:10 and 17:21.
pronoun I = Jesus
pronoun you = the Jews
pronoun me = Jesus
39
ἐζήτουν οὖν ⸂πάλιν αὐτὸν⸃ πιάσαι· καὶ ἐξῆλθεν ἐκ τῆς χειρὸς αὐτῶν.
So they were seeking again to seize him, and he went out of their hand.
The seizing of 7:30 and 7:44 is tried again.
pronoun they = the Jews
pronoun him = Jesus
pronoun he = Jesus
pronoun their = the Jews
40
Καὶ ἀπῆλθεν πάλιν πέραν τοῦ Ἰορδάνου εἰς τὸν τόπον ὅπου ἦν Ἰωάννης τὸ πρῶτον βαπτίζων, καὶ ἔμεινεν ἐκεῖ.
And he went away again across the Jordan, to the place where John was baptising at the first, and he remained there.
He returns to the place of 1:28 — the book retraces its own steps.
first here Jordan Ἰορδάνης Iordanēs
first here John Ἰωάννης Iōannēs
pronoun he = Jesus
41
καὶ πολλοὶ ἦλθον πρὸς αὐτὸν καὶ ἔλεγον ὅτι Ἰωάννης μὲν σημεῖον ἐποίησεν οὐδέν, πάντα δὲ ὅσα εἶπεν Ἰωάννης περὶ τούτου ἀληθῆ ἦν.
And many came to him and were saying, “John did no sign, but everything John said about this man was true.”
John did no sign is how this book measures him.
pronoun him = Jesus
pronoun this man = Jesus
42
καὶ ⸂πολλοὶ ἐπίστευσαν εἰς αὐτὸν ἐκεῖ⸃.
And many believed in him there.
The chapter closes not where stones were raised but where people believe.
pronoun him = Jesus