The Meaning of John 3:10 Explained

John 3:10

KJV: Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things?

YLT: Jesus answered and said to him, 'Thou art the teacher of Israel -- and these things thou dost not know!

Darby: Jesus answered and said to him, Thou art the teacher of Israel and knowest not these things!

ASV: Jesus answered and said unto him, Art thou the teacher of Israel, and understandest not these things?

KJV Reverse Interlinear

Jesus  answered  and  said  unto him,  Art  thou  a master  of Israel,  and  knowest  not  these things? 

What does John 3:10 Mean?

Study Notes

a master
Lit. Art thou the teacher of Israel, etc.

Context Summary

John 3:9-21 - Love's Great Gift: Received Or Rejected
Though physically on earth, our Lord was spiritually in touch with the heavenly realities. He was living among them and bore witness to them. Notice that must, John 3:14. He was the Lamb slain from the foundation of the world, and the divine purpose of redemption would fail unless He fulfilled His part in the eternal compact. That which had been resolved upon before the foundations of the hills were laid must be carried out in all its terrible detail. He must be accounted as a sin offering, and go forth as a scapegoat. He must tread the winepress alone, and pour out His soul unto death. Yet He was not rebellious, nor did He turn back. He rejoiced to do the Father's will. For the joy that was set before Him, He endured the Cross.
Redemption originated in God's great love. Notice the pairs in John 3:16 : God and the Son; loved and gave; the world and whosoever; believe and have; not perish but have life. The judgment is already in process, and the turning point with each who has known the gospel will be his attitude toward the light he has enjoyed. Evil men avoid the light, as an inflamed eye the sun. No true heart fears Christ, and on coming to Him it discovers that unconsciously it has been wrought upon by God. [source]

Chapter Summary: John 3

1  Jesus teaches Nicodemus the necessity of being born again,
14  of faith in his death,
16  the great love of God toward the world,
18  and the condemnation for unbelief
22  Jesus baptizes in Judea
23  The baptism, witness, and doctrine of John concerning Jesus

Greek Commentary for John 3:10

The teacher of Israel [ο διδασκαλος του Ισραηλ]
The well-known or the authorized (the accepted) teacher of the Israel of God. Note both articles. And understandest not these things? After being told by Jesus and after so propitious a start. His Pharisaic theology had made him almost proof against spiritual apprehension. It was outside of his groove (rote, rut, rot, the three terrible r‘s of mere traditionalism). [source]
Answered and said []
See on John 2:18. [source]
Art thou a master of Israel [σὺ εἶ ὁ διδάσκαλος τοῦ Ισραὴλ]
The σὺ , thou, is emphatic. A master is more correctly rendered by Rev., the teacher. Not ironical, but the article marks Nicodemus' official relation to the people, and gives additional force to the contrast in the following words. Similarly Plato: “Will you ( σὺ , emphatic), O professor of true virtue, pretend that you are justified in this?” (“Crito,” 51). On “Israel,” see on John 1:47. The word occurs four times in John's Gospel; here, John 1:31, John 1:47, John 1:49. [source]
Knowest not [οὐ γινώσκεις]
See on John 2:24. Nicodemus is not reproved for the want of previous knowledge, but for the want of perception or understanding when these truths are expounded to him. Rev., better, understandest not. [source]

Reverse Greek Commentary Search for John 3:10

John 8:44 Of your father [ἐκ]
Very suggestive, implying community of nature, as in John 8:42. Compare 1 John 3:8, 1 John 3:10. [source]
John 3:2 Rabbi []
The teacher of Israel (John 3:10) addresses Jesus by the title applied by his own disciples to himself - my master (see on John 1:38). “We may be sure that a member of the sect that carefully scrutinized the Baptist's credentials (John 1:19-24) would not lightly address Jesus by this title of honor, or acknowledge Him as teacher” (Milligan and Moulton). [source]
John 1:12 Sons [τέκνα]
Rev., more correctly, children. Son is υἱός . Τέκνον , child ( τίκτω , to bring forth ), denotes a relation based on community of nature, while υἱός , Son, may indicate only adoption and heirship. See Galatians 4:7. Except in Revelation 21:7, which is a quotation, John never uses υἱός to describe the relation of Christians to God, since he regards their position not as a result of adoption, but of a new life. Paul, on the other hand, regards the relation from the legal standpoint, as adoption, imparting a new dignity and relation (Romans 8:15; Galatians 4:5, Galatians 4:6). See also James 1:18; 1 Peter 1:3, 1 Peter 1:23, where the point of view is John's rather than Paul's. Τέκνον , indicating the relationship of man to God, occurs in John 1:12; John 11:52; 1 John 3:1, 1 John 3:2, 1 John 3:10; 1 John 5:2, and always in the plural. [source]
1 Corinthians 8:2 That he knoweth anything [ἐγνωκέναι τι]
Or, literally, has come to know. See on John 2:24; see on John 3:10; see on John 17:3. Showing in what sense knowledge was used in the previous clause: fancied knowledge; knowledge of divine things without love. [source]
1 Corinthians 12:28 In the church [en tēi ekklēsiāi)]
The general sense of αποστολους — ekklēsia as in Matthew 16:18 and later in Colossians 1:18, Colossians 1:24; Ephesians 5:23, Ephesians 5:32; Hebrews 12:23. See list also in Ephesians 4:11. See note on Matthew 10:2 for προπητας — apostolous the official title given the twelve by Jesus, and claimed by Paul though not one of the twelve. Prophets (διδασκαλους — prophētas). For-speakers for God and Christ. See the list of prophets and teachers in Acts 13:1 with Barnabas first and Saul last. Prophets are needed today if men will let God‘s Spirit use them, men moved to utter the deep things of God. Teachers Old word from αποστολος — didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις — apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων — epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων — dunameisαντιλημπσεις — iamētōnαντιλαμβανομαι — glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις — glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης — antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι — kubernēseis). Old word from πρεσβυτεροι — kubernaō (cf. οι προισταμενοι — Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι — episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
1 Corinthians 12:28 Teachers [διδασκω]
Old word from αποστολος — didaskō to teach. Used to the Baptist (Luke 3:12), to Jesus (John 3:10; John 13:13), and of Paul by himself along with επειτα δυναμεις — apostolos (1 Timothy 2:7). It is a calamity when the preacher is no longer a teacher, but only an exhorter. See note on Ephesians 4:11. Then miracles (δυναμεισ ιαμητων γλωσσων — epeita dunameis). Here a change is made from the concrete to the abstract. See the reverse in Romans 12:7. See these words (γλωσσων — dunameisαντιλημπσεις — iamētōnαντιλαμβανομαι — glōssōn) in 1 Corinthians 12:9, 1 Corinthians 12:10 with κυβερνησεις — glōssōn last again. But these two new terms (helps, governments). Helps Old word, from Κυβερνητης — antilambanomai to lay hold of. In lxx, common in papyri, here only in N.T. Probably refers to the work of the deacons, help rendered to the poor and the sick. Governments (επισχοποι — kubernēseis). Old word from πρεσβυτεροι — kubernaō (cf. οι προισταμενοι — Kubernētēs in Acts 27:11) like Latin gubernare, our govern. So a governing. Probably Paul has in mind bishops (οι ηγουμενοι — episcopoi) or elders (presbuteroi), the outstanding leaders (hoi proistamenoi in 1 Thessalonians 5:12; Romans 12:8; hoi hēgoumenoi in Acts 15:22; Hebrews 13:7, Hebrews 13:17, Hebrews 13:24). Curiously enough, these two offices (pastors and deacons) which are not named specifically are the two that survive today. See note on Philemon 1:1 for both officers. [source]
Galatians 3:26 For ye are all the children of God [πάντες γὰρ υἱοὶ θεοῦ ἐστὲ]
Better, ye are all sons of God. Note 1. The change of person, ye are. Comp. we, our, us, Galatians 3:23, Galatians 3:24, Galatians 3:25. He now addresses the Galatians, who were mostly Gentiles, and includes all Christians, Jewish and Gentile. 2. The emphasis is on sons of God rather than on all; for his object is to show that, after the coming of faith, they are no more under the care of a guardian. Ὑιοὶ signifies sons of full age (comp. Galatians 4:1) who have outgrown the surveillance of the guardian; so that sons is emphasized as against children. Paul describes Christians both as τέκνα θεοῦ childrenof God (Romans 8:16, Romans 8:21; Romans 9:8; Philemon 2:15), and υἱοὶ θεοῦ sonsof God (Romans 8:14, Romans 8:19; Romans 9:26). Both τέκνον and υἱός signify a relation based on parentage. The common distinction between τέκνον as emphasizing natural relationship, and υἱός as marking legal or ethical status, should not be pressed. In lxx both words are applied ethically to Israel as God's beloved people. See Isaiah 30:1; Wisd. 16:21; Joel 2:23; Zechariah 9:13; and Isaiah 63:6; Deuteronomy 14:1; Wisd. 9:7; 12:19. John never uses υἱός to describe the relation of Christians to God; but he attaches both the ethical relation and that of conferred privilege, as well as that of birth, to τέκνον . See John 1:12; 1 John 3:1, 1 John 3:10; John 1:13; John 3:3, John 3:7; 1 John 3:9; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18. Paul often regards the Christian relation from a legal point of view as υἱοθεσία adoptiona word used only by him. See Romans 8:14, Romans 8:17, we have both υἱοὶ and τέκνα , and both in the ethical sense. In Romans 9:8; Ephesians 5:1, the ethical sense. 3. In Christ Jesus. Const. with faith. The article before πίστεως faithmay point back to the faith previously mentioned, or may have, as so often, a possessive force, your faith. [source]
James 3:1 Be not many teachers [μη πολλοι διδασκαλοι γινεστε]
Prohibition with μη — mē and present middle imperative of γινομαι — ginomai “Stop becoming many teachers” (so many of you). There is thus a clear complaint that too many of the Jewish Christians were attempting to teach what they did not clearly comprehend. There was a call for wise teachers (James 2:13.), not for foolish ones. This soon became an acute question, as one can see in 1 Cor. 12 to chapter 14. They were not all teachers (1 Corinthians 12:28.; 1 Corinthians 14:26). The teacher is here treated as the wise man (James 3:13-18) as he ought to be. The rabbi was the teacher (Matthew 23:7.; John 1:38; John 3:10; John 20:16). Teachers occupied an honourable position among the Christians (Ephesians 4:11; Acts 13:1). James counts himself a teacher (we shall receive, James 3:1) and this discussion is linked on with James 1:19-27. Teachers are necessary, but incompetent and unworthy ones do much harm. [source]
1 John 5:19 We are of God [ἐκ τοῦ Θεοῦ ἐσμέν]
For the phrase εἷναι ἐκ tobe from, see on John 1:46. For ἐσμέν weare, see on 1 John 3:1. John expresses the relation of believers to God by the following phrases: To be born or begotten of God, γεννηθῆναι ἐκ τοῦ Θεοῦ (1 John 5:1; 1 John 2:29; 1 John 4:7): denoting the initial communication of the new life. To be of God, εἷναι ἐκ τοῦ Θεοῦ (John 8:47; 1 John 3:10; 1 John 4:6): denoting the essential connection in virtue of the new life. Child of God, τέκνον Θεοῦ (John 1:12; 1 John 3:1, 1 John 3:10): denoting the relation established by the new life. [source]
1 John 3:3 Every man that hath [πᾶς ὁ ἔχων]
A characteristic form of expression with John, containing “a reference to some who had questioned the application of a general principle in particular cases.” Here to some persons who had denied the practical obligation to moral purity involved in their hope. See 1 John 3:4, 1 John 3:6, 1 John 3:9, 1 John 3:10, 1 John 3:15, 1 John 3:23, 1 John 3:24; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18; 2 John 1:9. [source]
1 John 2:13 The evil one [τὸν πονηρόν]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]
1 John 2:13 Him which is from the beginning [τον απ αρχης]
See 1 John 1:1 as explaining this crisp description of the Word of life (cf. John 1:1-18).Young men (νεανισκοι — neaniskoi). The younger element in contrast to the fathers, full of vigor and conflict and victory.Ye have overcome the evil one Perfect active indicative of νικαω — nikaō a permanent victory after conflict. The masculine article τον — ton shows that the prince of darkness is the one defeated in this struggle, the devil plain in 1 John 3:8, 1 John 3:10 (John 8:44; John 13:2). [source]
1 John 2:13 Ye have overcome the evil one [νενικηκατε τον πονηρον]
Perfect active indicative of νικαω — nikaō a permanent victory after conflict. The masculine article τον — ton shows that the prince of darkness is the one defeated in this struggle, the devil plain in 1 John 3:8, 1 John 3:10 (John 8:44; John 13:2). [source]
1 John 3:12 Of the evil one [εκ του πονηρου]
Ablative case and the same for neuter and masculine singular, but 1 John 3:10 makes it clear that the reference is to the devil. [source]
1 John 2:9 His brother [τὸν ἀδελφόν]
His fellow-Christian. The singular, brother, is characteristic of this Epistle. See 1 John 2:10, 1 John 2:11; 1 John 3:10, 1 John 3:15, 1 John 3:17; 1 John 4:20, 1 John 4:21; 1 John 5:16. Christians are called in the New Testament, Christians (Acts 11:26; Acts 26:28; 1 Peter 4:16), mainly by those outside of the Christian circle. Disciples, applied to all followers of Christ (John 2:11; John 6:61) and strictly to the twelve (John 13:5sqq.). In Acts 19:1, to those who had received only John's baptism. Not found in John's Epistles nor in Revelation. Brethren. The first title given to the body of believers after the Ascension (Acts 1:15, where the true reading is ἀδελφῶν brethrenfor μαθητῶν disciples). See Acts 9:30; Acts 10:23; Acts 11:29; 1 Thessalonians 4:10; 1 Thessalonians 5:26; 1 John 3:14; 3 John 1:5, 3 John 1:10; John 21:23. Peter has ἡ ἀδελφότης thebrotherhood (1 Peter 2:17; 1 Peter 5:9). The believers. Under three forms: The believers ( οἱ πιστοί ; Acts 10:45; 1 Timothy 4:12); they that believe ( οἱ πιστεύοντες ; 1 Peter 2:7; 1 Thessalonians 1:7; Ephesians 1:19); they that believed ( οἱ πιστεύσαντες ; Acts 2:44; Acts 4:32; Hebrews 4:3). The saints ( οἱ ἅγιοι ); characteristic of Paul and Revelation. Four times in the Acts (Acts 9:13, Acts 9:32, Acts 9:41; Acts 26:10), and once in Jude (Judges 1:3). Also Hebrews 6:10; Hebrews 13:24. In Paul, 1 Corinthians 6:1; 1 Corinthians 14:33; Ephesians 1:1, Ephesians 1:15, etc. In Revelation 5:8; Revelation 8:3, Revelation 8:4; Revelation 11:18, etc.|Until now ( ἕως ἄρτι )|Though the light has been increasing, and though he may claim that he has been in the light from the first. The phrase occurs in John 2:10; John 5:17; John 16:24; and is used by Paul, 1 Corinthians 4:13; 1 Corinthians 8:7; 1 Corinthians 15:6.| [source]
1 John 5:19 Of God [εκ του τεου]
See 1 John 3:10; 1 John 4:6 for this idiom. [source]
Revelation 2:24 As many as [οσοι]
Inclusive of all “the rest.”This teaching (την διδαχην ταυτην — tēn didachēn tautēn). That of Jezebel.Which “Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν — ouk egnōsan). Second aorist (ingressive) active of γινωσκω — ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 2:24 Which [οιτινες]
“Which very ones,” generic of the class, explanatory definition as in Revelation 1:7.Know not (ουκ εγνωσαν — ouk egnōsan). Second aorist (ingressive) active of γινωσκω — ginōskō “did not come to know by experience.”The deep things of Satan The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]
Revelation 2:24 The deep things of Satan [τα βατεα του Σατανα]
The Ophites (worshippers of the serpent) and other later Gnostics (Cainites, Carpocratians, Naassenes) boasted of their knowledge of “the deep things,” some claiming this very language about Satan (the serpent) as Paul did of God (1 Corinthians 2:10). It is not clear whether the words here quoted are a boast of the Nicolaitans or a reproach on the other Christians for not knowing the depths of sin. Some even claimed that they could indulge in immorality without sinning (1 John 1:10; 1 John 3:10). Perhaps both ideas are involved.As they say (ως λεγουσιν — hōs legousin). Probably referring to the heretics who ridicule the piety of the other Christians.None other burden πορτιον — Baros refers to weight (Matthew 20:12), περω — phortion from ογκος — pherō to bear, refers to load (Galatians 6:5), βαρος — ogkos to bulk (Hebrews 12:1). Apparently a reference to the decision of the Jerusalem Conference (Acts 15:28) where the very word baros is used and mention is made about the two items in Revelation 2:20 (fornication and idolatry) without mentioning the others about things strangled, etc. See the Pharisaic narrowness in Matthew 23:4. [source]

What do the individual words in John 3:10 mean?

Answered Jesus and said to him You are the teacher - of Israel these things not know
Ἀπεκρίθη Ἰησοῦς καὶ εἶπεν αὐτῷ Σὺ εἶ διδάσκαλος τοῦ Ἰσραὴλ ταῦτα οὐ γινώσκεις

Ἀπεκρίθη  Answered 
Parse: Verb, Aorist Indicative Passive, 3rd Person Singular
Root: ἀποκρίνομαι  
Sense: to give an answer to a question proposed, to answer.
Ἰησοῦς  Jesus 
Parse: Noun, Nominative Masculine Singular
Root: Ἰησοῦς  
Sense: Joshua was the famous captain of the Israelites, Moses’ successor.
εἶπεν  said 
Parse: Verb, Aorist Indicative Active, 3rd Person Singular
Root: λέγω  
Sense: to speak, say.
αὐτῷ  to  him 
Parse: Personal / Possessive Pronoun, Dative Masculine 3rd Person Singular
Root: αὐτός  
Sense: himself, herself, themselves, itself.
διδάσκαλος  teacher 
Parse: Noun, Nominative Masculine Singular
Root: διδάσκαλος  
Sense: a teacher. 2 in the NT one who teaches concerning the things of God, and the duties of man.
τοῦ  - 
Parse: Article, Genitive Masculine Singular
Root:  
Sense: this, that, these, etc.
Ἰσραὴλ  of  Israel 
Parse: Noun, Genitive Masculine Singular
Root: Ἰσραήλ  
Sense: the name given to the patriarch Jacob (and borne by him in addition to his former name).
ταῦτα  these  things 
Parse: Demonstrative Pronoun, Accusative Neuter Plural
Root: οὗτος  
Sense: this.
γινώσκεις  know 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: γινώσκω  
Sense: to learn to know, come to know, get a knowledge of perceive, feel.