In the strongest terms known to the Jews, our Lord insisted on His oneness with God; and they understood His claims, threatening Him with the penalty of blasphemy. This quotation from Psalms 82:6 was originally addressed to magistrates, and our Lord argued that if unjust judges were described by this phrase, because they exercised the divine prerogative of judgment, surely His opponents had no right to stone Him, when, as the Sent of God and sanctioned by God's witness in His works, He spoke of Himself as the Father's equal and fellow. See Zechariah 13:7; and Philippians 2:6. But their vindictive hate would brook no parley; and as His hour was not yet come, Jesus deemed it better to go beyond Jordan into hiding, until the minute-hand should reach the exact figure on the dial.
There was a special reason why He was attracted to the region beyond Jordan. It was the place of John's early appearance. That ground had been black with crowds, those waters had witnessed countless baptisms. All that wonderful past trooped back to memory, and the people remembered John's word as they saw in Christ their precise fulfillment. We may work no miracle, but let us speak true words about Jesus Christ. [source]
Chapter Summary: John 10
1Jesus is the door, and the good shepherd 19Diverse opinions of him 23He proves by his works that he is Jesus the Son of God; 31escapes the Jews; 39and goes again beyond Jordan, where many believe on him
Greek Commentary for John 10:31
Took up stones again [εβαστασαν παλιν λιτους] First aorist active indicative of βασταζω bastazō old verb to pick up, to carry (John 12:6), to bear (Galatians 6:5). The παλιν palin refers to John 8:59 where ηραν ēran was used. They wanted to kill him also when he made himself equal to God in John 5:18. Perhaps here εβαστασαν ebastasan means “they fetched stones from a distance.” To stone him Final clause with ινα hina and the first aorist active subjunctive of λιταζω lithazō late verb (Aristotle, Polybius) from λιτος lithos (stone, small, Matthew 4:6, or large, Matthew 28:2), in John 10:31-33; John 11:8; Acts 5:26; Acts 14:19; 2 Corinthians 11:25; Hebrews 11:37, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones. [source]
Took up - again [ἐβάστασαν - πάλιν] Again refers to John 8:59. It seems as though a different verb is purposely chosen here (compare ἦραν tookup, in John 8:59), since the interview took place in Solomon's porch, where stones would not be at hand. The verb here may mean to take up. So Ajax says:“Send some one as a messenger to bearThe evil news to Teucros, that he first May lift ( βαστάσῃ ) my corpse by this sharp sword transfixed.”Sophocles, “Ajax,” 827. Its more usual meaning in the New Testament, however, is to bear or carry. So of the cross (John 19:17; Luke 14:27). Here it might very properly be rendered brought, perhaps from the works which were then going on at the temple. See further on John 12:6. [source]
John 10:31Took up stones again [εβαστασαν παλιν λιτους] First aorist active indicative of βασταζω bastazō old verb to pick up, to carry (John 12:6), to bear (Galatians 6:5). The παλιν palin refers to John 8:59 where ηραν ēran was used. They wanted to kill him also when he made himself equal to God in John 5:18. Perhaps here εβαστασαν ebastasan means “they fetched stones from a distance.” To stone him Final clause with ινα hina and the first aorist active subjunctive of λιταζω lithazō late verb (Aristotle, Polybius) from λιτος lithos (stone, small, Matthew 4:6, or large, Matthew 28:2), in John 10:31-33; John 11:8; Acts 5:26; Acts 14:19; 2 Corinthians 11:25; Hebrews 11:37, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones. [source]
John 12:6Not because he cared for the poor [ουχ οτι περι των πτωχων εμελεν αυτωι] Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of μελει melei it was a care). John often makes explanatory comments of this kind as in John 2:21.; John 7:22,John 7:39. But because he was a thief Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew 26:15), for the disciples did not suspect Judas of treachery (John 13:28.), let alone small speculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money. And having the bag took away what was put therein This is the correct text. This compound for the earlier γλωσσοκομειον glōssokomeion (from γλωσσα glōssa tongue, and κομεω komeō to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and John 13:29 in same sense about Judas. αλλομενα Ballomena is present passive participle (repeatedly put in) of βαλλω ballō to cast or fling. The imperfect active (custom) of βασταζω bastazō old verb to pick up (John 10:31), to carry (John 19:17), but here and John 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri. [source]
Acts 5:26But without violence [ου μετα βιας] Literally, not with violence. For they feared (εποβουντο γαρ ephobounto gar). Imperfect middle, still feared, kept on fearing. Lest they be stoned Negative purpose with μη mē (like ινα μη hina mē), probably with “not with violence,” though possible with “they feared.” They handled the apostles gently for fear of being stoned themselves by the people. First aorist passive subjunctive of λιταζω lithazō (from λιτος lithos stone), old verb to pelt with stones (Acts 14:19; John 10:31-33). [source]
Acts 5:26Lest they be stoned [μη λιταστωσιν] Negative purpose with μη mē (like ινα μη hina mē), probably with “not with violence,” though possible with “they feared.” They handled the apostles gently for fear of being stoned themselves by the people. First aorist passive subjunctive of λιταζω lithazō (from λιτος lithos stone), old verb to pelt with stones (Acts 14:19; John 10:31-33). [source]
Hebrews 11:37They were stoned [ελιταστησαν] Like Zechariah son of Jehoiada (2 Chronicles 24:20). “A characteristic Jewish punishment” (Vincent). First aorist passive indicative of λιταζω lithazō (John 10:31). They were sawn asunder First aorist passive indicative of πριω priō or πριζω prizō old verb Cruel Jewish punishment (Amos 1:3) said to have been inflicted on Isaiah. They were tempted First aorist passive indicative of πειραζω peirazō The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after επριστησαν epristhēsan One of the seven brothers was fried (2Macc 7:4) and so επρηστεσαν eprēsthesan (were burned) from πιμπραω pimpraō (Acts 28:6) has been suggested. With the sword “In (by) slaughter of the sword” (Ionic form of the genitive μαχαιρες machaires as in Exodus 17:13; Numbers 21:24). The fate of unpopular prophets (1 Kings 10:10; Jeremiah 26:23). They went about Constative aorist active indicative of περιερχομαι perierchomai (picturesque compound verb). Here the sufferings of the living. In sheep skins Late word from μηλον mēlon (sheep), rough garment of prophets as Elijah (1 Kings 19:13,1 Kings 19:19), here only in N.T. In Byzantine Greek a monk‘s garb. In goatskins Δερμα Derma old word from δερω derō to flay (Matthew 21:35), here only in N.T. Αιγειος Aigeios old adjective (from αιχ aix goat), here only in N.T. Being destitute Present passive participle of υστερεω hustereō old verb to be left behind, used by Paul of himself (2 Corinthians 11:9). Afflicted Present passive participle of τλιβω thlibō common verb to oppress. Evil entreated Present passive participle of κακουχεω kakoucheō late compound verb from obsolete κακουχος kakouchos (κακος kakos and εχω echō), in lxx (1Kings 2:26), in N.T. only here and Hebrews 13:3. See συνκακουχεισται sunkakoucheisthai in Hebrews 11:25. [source]
Revelation 2:2Works [εργα] The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη ergonεργα koposκοποι hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη erga (activities) and κοπος kopoi (toils, with weariness). Endurance (και οτι hupomonē) in hard toil (κοπος kopos).And that Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5,2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Revelation 2:2And that [ου δυνηι] Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5,2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Revelation 2:2Bear [και επειρασας] First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5,2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
What do the individual words in John 10:31 mean?
Took upthereforeagainstonestheJewsthatthey might stoneHim
Greek Commentary for John 10:31
First aorist active indicative of βασταζω bastazō old verb to pick up, to carry (John 12:6), to bear (Galatians 6:5). The παλιν palin refers to John 8:59 where ηραν ēran was used. They wanted to kill him also when he made himself equal to God in John 5:18. Perhaps here εβαστασαν ebastasan means “they fetched stones from a distance.” To stone him Final clause with ινα hina and the first aorist active subjunctive of λιταζω lithazō late verb (Aristotle, Polybius) from λιτος lithos (stone, small, Matthew 4:6, or large, Matthew 28:2), in John 10:31-33; John 11:8; Acts 5:26; Acts 14:19; 2 Corinthians 11:25; Hebrews 11:37, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones. [source]
Again refers to John 8:59. It seems as though a different verb is purposely chosen here (compare ἦραν tookup, in John 8:59), since the interview took place in Solomon's porch, where stones would not be at hand. The verb here may mean to take up. So Ajax says:“Send some one as a messenger to bearThe evil news to Teucros, that he first May lift ( βαστάσῃ ) my corpse by this sharp sword transfixed.”Sophocles, “Ajax,” 827. Its more usual meaning in the New Testament, however, is to bear or carry. So of the cross (John 19:17; Luke 14:27). Here it might very properly be rendered brought, perhaps from the works which were then going on at the temple. See further on John 12:6. [source]
Reverse Greek Commentary Search for John 10:31
See on John 12:6; see on John 10:31. [source]
See on John 10:31; see on John 12:6. [source]
First aorist active indicative of βασταζω bastazō old verb to pick up, to carry (John 12:6), to bear (Galatians 6:5). The παλιν palin refers to John 8:59 where ηραν ēran was used. They wanted to kill him also when he made himself equal to God in John 5:18. Perhaps here εβαστασαν ebastasan means “they fetched stones from a distance.” To stone him Final clause with ινα hina and the first aorist active subjunctive of λιταζω lithazō late verb (Aristotle, Polybius) from λιτος lithos (stone, small, Matthew 4:6, or large, Matthew 28:2), in John 10:31-33; John 11:8; Acts 5:26; Acts 14:19; 2 Corinthians 11:25; Hebrews 11:37, but not in the Synoptics. It means to pelt with stones, to overwhelm with stones. [source]
Literally, “not because it was a care to him concerning the poor” (impersonal imperfect of μελει melei it was a care). John often makes explanatory comments of this kind as in John 2:21.; John 7:22, John 7:39. But because he was a thief Clearly the disciples did not know then that Judas was a petty thief. That knowledge came later after he took the bribe of thirty pieces of silver for betraying Jesus (Matthew 26:15), for the disciples did not suspect Judas of treachery (John 13:28.), let alone small speculations. There is no reason for thinking that John is unfair to Judas. “Temptation commonly comes through that for which we are naturally fitted” (Westcott). In this case Judas himself was “the poor beggar” who wanted this money. And having the bag took away what was put therein This is the correct text. This compound for the earlier γλωσσοκομειον glōssokomeion (from γλωσσα glōssa tongue, and κομεω komeō to tend) was originally a receptacle for the tongues or mouth-pieces of wind instruments. The shorter form is already in the Doric inscriptions and is common in the papyri for “money-box” as here. It occurs also in Josephus, Plutarch, etc. In N.T. only here and John 13:29 in same sense about Judas. αλλομενα Ballomena is present passive participle (repeatedly put in) of βαλλω ballō to cast or fling. The imperfect active (custom) of βασταζω bastazō old verb to pick up (John 10:31), to carry (John 19:17), but here and John 20:15 with the sense to bear away as in Polybius, Josephus, Diogenes Laertes, and often so in the papyri. [source]
Literally, not with violence. For they feared (εποβουντο γαρ ephobounto gar). Imperfect middle, still feared, kept on fearing. Lest they be stoned Negative purpose with μη mē (like ινα μη hina mē), probably with “not with violence,” though possible with “they feared.” They handled the apostles gently for fear of being stoned themselves by the people. First aorist passive subjunctive of λιταζω lithazō (from λιτος lithos stone), old verb to pelt with stones (Acts 14:19; John 10:31-33). [source]
Negative purpose with μη mē (like ινα μη hina mē), probably with “not with violence,” though possible with “they feared.” They handled the apostles gently for fear of being stoned themselves by the people. First aorist passive subjunctive of λιταζω lithazō (from λιτος lithos stone), old verb to pelt with stones (Acts 14:19; John 10:31-33). [source]
A characteristic Jewish punishment. See 2 Chronicles 24:20; Matthew 23:37; John 10:31; Acts 5:26; Acts 7:59; Acts 14:19. The verb λιθοβολεῖν is also used in Matthew, Luke, and Acts, and once in this epistle, Hebrews 12:20. [source]
Like Zechariah son of Jehoiada (2 Chronicles 24:20). “A characteristic Jewish punishment” (Vincent). First aorist passive indicative of λιταζω lithazō (John 10:31). They were sawn asunder First aorist passive indicative of πριω priō or πριζω prizō old verb Cruel Jewish punishment (Amos 1:3) said to have been inflicted on Isaiah. They were tempted First aorist passive indicative of πειραζω peirazō The MSS. vary greatly in the text here and the order of these two items. This mild word seems an anticlimax after επριστησαν epristhēsan One of the seven brothers was fried (2Macc 7:4) and so επρηστεσαν eprēsthesan (were burned) from πιμπραω pimpraō (Acts 28:6) has been suggested. With the sword “In (by) slaughter of the sword” (Ionic form of the genitive μαχαιρες machaires as in Exodus 17:13; Numbers 21:24). The fate of unpopular prophets (1 Kings 10:10; Jeremiah 26:23). They went about Constative aorist active indicative of περιερχομαι perierchomai (picturesque compound verb). Here the sufferings of the living. In sheep skins Late word from μηλον mēlon (sheep), rough garment of prophets as Elijah (1 Kings 19:13, 1 Kings 19:19), here only in N.T. In Byzantine Greek a monk‘s garb. In goatskins Δερμα Derma old word from δερω derō to flay (Matthew 21:35), here only in N.T. Αιγειος Aigeios old adjective (from αιχ aix goat), here only in N.T. Being destitute Present passive participle of υστερεω hustereō old verb to be left behind, used by Paul of himself (2 Corinthians 11:9). Afflicted Present passive participle of τλιβω thlibō common verb to oppress. Evil entreated Present passive participle of κακουχεω kakoucheō late compound verb from obsolete κακουχος kakouchos (κακος kakos and εχω echō), in lxx (1Kings 2:26), in N.T. only here and Hebrews 13:3. See συνκακουχεισται sunkakoucheisthai in Hebrews 11:25. [source]
See on John 10:31; see on John 12:6. Compare Galatians 6:2, where the word is used of Christians bearing each others' burdens. [source]
The whole life and conduct as in John 6:29.And thy toil and patience (και τον κοπον και την υπομονην σου kai ton kopon kai tēn hupomonēn sou). “Both thy toil and patience,” in explanation of εργα erga and see 1 Thessalonians 1:3, where all three words (εργον κοποσ υπομονη ergonεργα koposκοποι hupomonē) occur together as here. See Revelation 14:13 for sharp distinction between υπομονη erga (activities) and κοπος kopoi (toils, with weariness). Endurance (και οτι hupomonē) in hard toil (κοπος kopos).And that Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
Further explanation of δυνασαι kopos (hard toil).Not able (βαστασαι ou dunēi). This Koiné form for the Attic βασταζω dunasai (second person singular indicative middle) occurs also in Mark 9:22; Luke 16:2.Bear First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]
First aorist active infinitive of πειραζω bastazō for which verb see John 10:31; John 12:6; Galatians 6:2. These evil men were indeed a heavy burden.And didst try (δυνηι εχεις kai epeirasas). First aorist active indicative of τους λεγοντας εαυτους αποστολους peirazō to test, a reference to a recent crisis when these Nicolaitans (Revelation 2:6) were condemned. The present tenses (και ουκ εισιν dunēiκαι ουκ οντας echeis) indicate the continuance of this attitude. Cf. 1 John 4:1.Which call themselves apostles Perhaps itinerant missionaries of these Nicolaitans who posed as equal to or even superior to the original apostles, like the Judaizers so described by Paul (2 Corinthians 11:5, 2 Corinthians 11:13; 2 Corinthians 12:11). Paul had foretold such false teachers (Gnostics), grievous wolves, in Acts 20:29; in sheep‘s clothing, Jesus had said (Matthew 7:15).And they are not (και ευρες kai ouk eisin). A parenthesis in Johannine style (John 2:9; John 3:9; 1 John 3:1) for ευρισκω kai ouk ontas to correspond to επειρασας legontas didst find (πσευδεις kai heures). Second aorist active indicative of πσευδης heuriskō Dropping back to the regular structure parallel with epeirasas (pseudeis). Predicate accusative plural of pseudēs self-deceived deceivers as in Revelation 21:8. [source]