KJV: And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand.
YLT: and life age-during I give to them, and they shall not perish -- to the age, and no one shall pluck them out of my hand;
Darby: and I give them life eternal; and they shall never perish, and no one shall seize them out of my hand.
ASV: and I give unto them eternal life; and they shall never perish, and no one shall snatch them out of my hand.
| κἀγὼ | and I |
|
Parse: Personal / Possessive Pronoun, Nominative 1st Person Singular Root: κἀγώ Sense: and I. |
|
| δίδωμι | give |
|
Parse: Verb, Present Indicative Active, 1st Person Singular Root: διδῶ Sense: to give. |
|
| ζωὴν | life |
|
Parse: Noun, Accusative Feminine Singular Root: ζωή Sense: life. |
|
| αἰώνιον | eternal |
|
Parse: Adjective, Accusative Feminine Singular Root: αἰώνιος Sense: without beginning and end, that which always has been and always will be. |
|
| οὐ | never |
|
Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
|
| ἀπόλωνται | shall they perish |
|
Parse: Verb, Aorist Subjunctive Middle, 3rd Person Plural Root: ἀπόλλυμι Sense: to destroy. |
|
| αἰῶνα | age |
|
Parse: Noun, Accusative Masculine Singular Root: αἰών Sense: for ever, an unbroken age, perpetuity of time, eternity. |
|
| οὐχ | never |
|
Parse: Adverb Root: οὐ Sense: no, not; in direct questions expecting an affirmative answer. |
|
| ἁρπάσει | will seize |
|
Parse: Verb, Future Indicative Active, 3rd Person Singular Root: ἁρπάζω Sense: to seize, carry off by force. |
|
| τις | anyone |
|
Parse: Interrogative / Indefinite Pronoun, Nominative Masculine Singular Root: τὶς Sense: a certain, a certain one. |
|
| ἐκ | out of |
|
Parse: Preposition Root: ἐκ Sense: out of, from, by, away from. |
|
| χειρός | hand |
|
Parse: Noun, Genitive Feminine Singular Root: χείρ Sense: by the help or agency of any one, by means of any one. |
|
| μου | of Me |
|
Parse: Personal / Possessive Pronoun, Genitive 1st Person Singular Root: ἐγώ Sense: I, me, my. |
|
Greek Commentary for John 10:28
This is the gift of Jesus now to his sheep as stated in John 6:27, John 6:40 (cf. 1 John 2:25; 1 John 5:11). And they shall never perish Emphatic double negative with second aorist middle (intransitive) subjunctive of απολλυμι apollumi to destroy. The sheep may feel secure (John 3:16; John 6:39; John 17:12; John 18:9). And no one shall snatch them out of my hand Jesus had promised this security in Galilee (John 6:37, John 6:39). No wolf, no thief, no bandit, no hireling, no demon, not even the devil can pluck the sheep out of my hand. Cf. Colossians 3:3 (Your life is hid together with Christ in God). [source]
Not, I will give. The gift is present and continuous. Compare John 3:36. [source]
See on John 10:12. Compare can pluck, John 10:29. Here Jesus speaks of the fact; there of the possibility. Rev., snatch. Wyc., ravish. [source]
Reverse Greek Commentary Search for John 10:28
“When he might have been saved” (Bengel). This word, in classical Greek, is used: 1. Of death in battle or elsewhere. 2. Of laying waste, as a city or heritage. 3. Of losing of life, property, or other objects. As an active verb, to kill or demolish. 4. Of being demoralized, morally abandoned or ruined, as children under bad influences. In New Testament of killing (Matthew 2:13; Matthew 12:14). 5. Of destroying and perishing, not only of human life, but of material and intellectual things (1 Corinthians 1:19; John 6:27; Mark 2:22; 1 Peter 1:7; James 1:11; Hebrews 1:11). 6. Of losing (Matthew 10:6, Matthew 10:42; Luke 15:4, Luke 15:6, Luke 15:8). Of moral abandonment (Luke 15:24, Luke 15:32). 7. Of the doom of the impenitent (Matthew 10:28; Luke 13:3; John 3:15; John 10:28; 2 Peter 3:9; Romans 2:12. [source]
Better, as Rev., snatcheth; though catch is doubtless used by the A.V. in its earlier and stronger sense, from the low Latin caciare, to chase, corrupted from captare, to snatch or lay hold of. Compare the Italian cacciare, to hunt. The same word is used at John 10:28, of plucking out of Christ's hand. See on Matthew 11:12. [source]
This use of γαρ gar is quite in John‘s style in introducing his comments (John 2:25; John 4:8; John 5:13, etc.). This “Little Gospel” as it is often called, this “comfortable word” (the Anglican Liturgy), while not a quotation from Jesus is a just and marvellous interpretation of the mission and message of our Lord. In John 3:16-21 John recapitulates in summary fashion the teaching of Jesus to Nicodemus. Loved First aorist active indicative of αγαπαω agapaō the noble word so common in the Gospels for the highest form of love, used here as often in John (John 14:23; John 17:23; 1 John 3:1; 1 John 4:10) of God‘s love for man (cf. 2 Thessalonians 2:16; Romans 5:8; Ephesians 2:4). In John 21:15 John presents a distinction between αγαπαω agapaō and πιλεω phileō Αγαπαω Agapaō is used also for love of men for men (John 13:34), for Jesus (John 8:42), for God (1 John 4:10). The world The whole cosmos of men, including Gentiles, the whole human race. This universal aspect of God‘s love appears also in 2 Corinthians 5:19; Romans 5:8. That he gave The usual classical construction with ωστε hōste and the indicative (first aorist active) practical result, the only example in the N.T. save that in Galatians 2:13. Elsewhere ωστε hōste with the infinitive occurs for actual result (Matthew 13:32) as well as purpose (Matthew 10:1), though even this is rare. His only begotten Son “The Son the only begotten.” For this word see note on John 1:14, note on John 1:18; and John 3:18. The rest of the sentence, the purpose clause with ιναεχηι hina -εις αυτον echēi precisely reproduces the close of John 3:15 save that εν αυτωι eis auton takes the place of πιστευων en autōi (see John 1:12) and goes certainly with εχηι pisteuōn (not with εν αυτωι echēi as μη αποληται αλλα en autōi in John 3:15) and the added clause “should not perish but” The same contrast between “perish” and “eternal life” (for this world and the next) appears also in John 10:28. On “perish” see also John 17:12. [source]
It is characteristic of John to express the same idea positively and negatively. See John 1:7, John 1:8, John 1:20; John 3:15, John 3:17, John 3:20; John 4:42; John 5:24; John 8:35; John 10:28; 1 John 1:6, 1 John 1:8; 1 John 2:4, 1 John 2:27; 1 John 5:12. According to the Greek order, the rendering is: “And darkness there is not in Him, no, not in any way.” For a similar addition of οὐδείς notone, to a complete sentence, see John 6:63; John 11:19; John 19:11. On σκοτία darknesssee on John 1:5. [source]
For safe keeping as in John 10:28.Seven stars (αστερας επτα asteras hepta). Symbols of the seven churches (Revelation 1:20), seven planets rather than Pleiades or any other constellation like the bear.Proceeded Present middle participle of εκπορευομαι ekporeuomai old compound (Matthew 3:5) used loosely again like εχων echōn sharp two-edged sword “A sword two-mouthed sharp.” ομπαια Romphaia (as distinct from μαχαιρα machaira) is a long sword, properly a Thracian javelin, in N.T. only Luke 2:35; Revelation 1:16; Revelation 2:12; Hebrews 4:12. See στομα stoma used with μαχαιρης machairēs in Luke 21:24 (by the mouth of the sword).Countenance (οπσις opsis). Old word (from οπτω optō), in N.T. only here, John 7:24; John 11:44.As the sun shineth Brachylogy, “as the sun when it shines.” For παινει phainei see John 1:5. [source]