ManyBibles

John 10

7 translations · read through 12 traditions.

NCB · New Consensus Bible

1Amen, amen, I say to you, the one who does not enter through the door into the sheepfold but climbs up from another place, that one is a thief and a robber; 2but the one entering through the door is the shepherd of the sheep. 3To him the doorkeeper opens, and the sheep hear his voice, and he calls his own sheep by name and leads them out. 4And when he brings out all his own, he goes before them, and the sheep follow him, because they know his voice. 5But a stranger they will not follow, but will flee from him, because they do not know the voice of strangers. 6This figure of speech Jesus spoke to them, but they did not understand what those things were that he was speaking to them. 7Jesus therefore said to them again, "Amen, amen, I say to you, I am the door of the sheep. 8All who came before me are thieves and robbers, but the sheep did not hear them. 9I am the door; if anyone enters through me, he will be saved, and will enter in and will go out, and will find pasture. 10The thief does not come except that he might steal and kill and destroy; I came that they may have life, and may have it abundantly. 11I am the good shepherd. The good shepherd lays down his life for the sheep. 12But the hired hand, who is not 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 the sheep. 13The hired hand flees because he is a hired hand and does not care about the sheep. 14I am the good shepherd, and I know my own, and my own know me, 15just as the Father knows me and I know the Father; and I lay down my life for the sheep. 16And 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. 17For this reason the Father loves me, because I lay down my life in order that I may take it up again. 18No 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 up again; this command I received from my Father." 19A division therefore occurred again among the Jews because of these words. 20And many of them were saying, "He has a demon and is insane; why do you listen to him?" 21Others were saying, "These are not the words of one being demonized. A demon is not able to open the eyes of the blind, is it?" 22At that time the Festival of Dedication took place in Jerusalem; it was winter, 23and Jesus was walking in the temple, in the porch of Solomon. 24The Jews therefore encircled him and were saying to him, "How long do you keep us in suspense? If you are the Christ, tell us plainly." 25Jesus answered them, "I told you, and you do not believe. The works that I do in the name of my Father, these testify about me; 26but you do not believe, because you are not of my sheep, as I told you. 27My sheep hear my voice, and I know them, and they follow me, 28and I give to them eternal life, and they will never perish, and no one will snatch them out of my hand. 29What my Father has given me is greater than all, and no one is able to snatch them out of the hand of my Father. 30I and the Father are one." 31The Jews therefore took up stones again that they might stone him. 32Jesus answered them, "Many good works I showed you from my Father; for which work of them do you stone me?" 33The Jews answered him, "For a good work we do not stone you, but for blasphemy, and because you, being a man, make yourself God." 34Jesus answered them, "Is it not written in your law, 'I said, you are gods'? 35If he called them gods to whom the word of God came, and the Scripture cannot be broken, 36do you say of him whom the Father sanctified and sent into the world, 'You blaspheme,' because I said, 'I am the Son of God'? 37If I do not do the works of my Father, do not believe me; 38but if I do, even if you do not believe me, believe the works, so that you may come to know and continue to know that the Father is in me and I am in the Father." 39They were seeking therefore again to seize him, and he went forth out of their hand, 40and went away again beyond the Jordan to the place where John was first baptizing, and he stayed there. 41And many came to him and were saying, "John indeed performed no sign, but all things whatever John said about this man were true." 42And many believed in him there.

AI-generated rendering, not a human translation. Read John 10 in the New Consensus Bible →

What the traditions agree on

Across all families, it is universally recognized that Jesus uses pastoral metaphors to distinguish his legitimate, self-sacrificial leadership from that of thieves, robbers, and hirelings, identifying himself as the exclusive door to the sheepfold and the good shepherd who willingly lays down his life. Almost all traditions agree that Jesus asserts his divine unity with the Father, which provokes accusations of blasphemy and attempted stoning, and broadly affirm that he defends his divine… Sign in to read the full consensus →

Held by most, but not all

  • Jesus defends his divine sonship against accusations of blasphemy by appealing to Psalm 82 and his miraculous works. (6 affirm)
  • The contrast between the good shepherd and the hireling serves as a normative ethical paradigm for pastoral ministry and holy orders. (9 affirm)

Where the traditions differ

  • The promise that no one can snatch the sheep from the Father's hand guarantees the unconditional eternal security and final perseverance of believers.

    anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY; anabaptist: QUALIFY; adventist: QUALIFY; restorationist: DENY

  • The promise that no one can snatch the sheep from the Father's hand protects believers from external enemies but does not prevent voluntary apostasy.

    anglican: DENY; reformed: DENY; baptist: DENY; methodist: AFFIRM; restorationist: AFFIRM

  • The promise of 'one flock, one shepherd' establishes a divine mandate for the visible, structural unity of the universal Church.

    catholic: AFFIRM; oriental-orthodox: AFFIRM; anglican: DENY; adventist: QUALIFY; restorationist: AFFIRM

  • The promise of 'one flock, one shepherd' refers to a relational unity gathered around Christ rather than institutional or structural uniformity.

    catholic: DENY; oriental-orthodox: QUALIFY; anglican: AFFIRM

  • The Shepherd's voice is recognized today exclusively through the authoritative words of Scripture, demanding the rejection of human creeds.

    lutheran: DENY; methodist: DENY; pentecostal: DENY; restorationist: AFFIRM

  • Believers can experientially hear the Shepherd's voice today through the inward leading of the Holy Spirit and charismatic gifts.

    oriental-orthodox: QUALIFY; methodist: QUALIFY; pentecostal: AFFIRM; restorationist: DENY

How each tradition reads it

Each reading was generated in isolation — no tradition sees another’s answer.

Catholic

In this chapter, Jesus employs pastoral metaphors to distinguish His messianic leadership from that of false teachers. He identifies Himself both as the door through which the sheep enter to find salvation and pasture, and as the good shepherd who, unlike a self-serving hired hand, voluntarily lays down His life for the flock. During the winter Feast of Dedication, Jewish leaders demand He plainly state if He is the Christ. Jesus points to His miraculous works and the spiritual recognition of His sheep as proof. He culminates His defense with the climactic assertion of unity with God, declaring, 'I and the Father are one.' When the crowd attempts to stone Him for blasphemy, He counters by quoting the Psalms ('I said, you are gods') to argue that if those who received God's word could be called gods, the one consecrated and sent by the Father cannot be blaspheming by claiming divine sonship. Reception: Catholic tradition reads this chapter as a cornerstone for Trinitarian theology, Christology, and ecclesiology. Augustine famously analyzed verse 30 ('I and the Father are one'), arguing that the plural verb 'are' refutes Sabellian modalism by indicating distinct divine persons, while the neuter noun 'one' refutes Arianism by demonstrating unity of substance. Thomas Aquinas highlighted verse 18 to emphasize the fully voluntary nature of Christ's Passion; His power to lay down His life and take it up again demonstrates His divine omnipotence and active priestly sacrifice, rather than mere victimhood. The Eastern Catholic tradition heavily emphasizes verses 34-35 ('You are gods') as a scriptural foundation for theosis or deification. Athanasius of Alexandria articulated that humans become 'gods' by grace precisely because the Word, who is God by nature, united Himself to humanity. Ecclesiologically, the Magisterium interprets verse 16 ('one flock, one shepherd') as a divine mandate for the visible, structural unity of the universal Church. The Second Vatican Council's Lumen Gentium utilizes this sheepfold imagery to describe the Church as a flock whose sole necessary gateway is Christ, guided by human shepherds who act in His person.

Eastern Orthodox

In this narrative and teaching passage, Jesus employs agricultural and pastoral metaphors to contrast his messianic leadership with that of thieves and hirelings (John 10:1-13). He identifies himself as both the door to the sheepfold (John 10:7) and the good shepherd who willingly lays down his life for the flock (John 10:11, 14-18). The setting shifts to the Feast of Dedication in Jerusalem (John 10:22), where Judean leaders demand a plain statement of his identity (John 10:24). Jesus responds by pointing to his works and his sheep's obedience, culminating in the provocative claim of unity with the Father (John 10:30). Facing execution for blasphemy (John 10:31-33), Jesus defends his divine sonship by quoting the law (John 10:34-36) and pointing to the mutual indwelling of himself and the Father (John 10:38). Reception: John 10 is foundational for Eastern Orthodox Triadology and the doctrine of deification (theosis). The declaration 'I and the Father are one' (John 10:30) served as a primary anchor for the patristic defense of the homoousion (consubstantiality). Athanasius of Alexandria and John Chrysostom argued that the neuter Greek word for 'one' (hen) designates a single divine essence, while the plural verb 'are' (esmen) establishes the eternal distinction of the hypostases (Persons) of the Father and the Son. Furthermore, the assertion that the Father is in the Son, and the Son in the Father (John 10:38) grounds the Orthodox understanding of perichoresis, the mutual indwelling of the Trinity. Crucially, Christ's citation of the scriptures, 'I said, Ye are gods' (John 10:34), provides a primary scriptural warrant for theosis. Early writers like Justin Martyr read this as an affirmation that humanity is called to become by grace what God is by nature, participating in the divine uncreated energies. Additionally, Christ's sovereign claim over his own life and death (John 10:18) is highlighted by John of Damascus to defend the voluntary nature of the Passion, demonstrating that Christ possessed a divine will alongside his human will.

Oriental Orthodox

In this narrative, Jesus uses agricultural metaphors of a sheepfold, a gate, and a shepherd to distinguish Himself from false leaders and to assert His unique, self-sacrificial role in saving His flock. He declares that He will voluntarily lay down His life and take it up again (John 10:17-18). Later, during the Feast of Dedication, when challenged to speak plainly about His messiahship, Jesus points to His works and makes the profound claim, 'I and the Father are one' (John 10:30). When the crowds prepare to stone Him for blasphemy, He defends His divine Sonship by quoting the Psalms before retreating across the Jordan. Reception: The Oriental Orthodox tradition receives this chapter as a paramount text for both Trinitarian theology and its distinctive miaphysite Christology. Athanasius of Alexandria, in his 'Discourses Against the Arians', relies heavily on 'I and the Father are one' (John 10:30) to defend the consubstantiality (homoousion) of the Son with the Father, arguing that this unity refers to essence, not merely agreement of will. Cyril of Alexandria, in his 'Commentary on John', approaches the chapter with a deeply Christological focus. He interprets Jesus' authority to lay down His life and take it up again (John 10:17-18) as definitive proof of the one incarnate nature of God the Word. The Word suffers voluntarily in His own appropriated flesh but raises that flesh by His inherent divine power, demonstrating a single acting subject without separation of natures. Furthermore, Cyril uses Jesus' quotation of 'you are gods' (John 10:34-36) to articulate the doctrine of deification (theosis): humans become 'gods' by participation and grace, whereas Christ is God by nature. The promise of 'one flock, one shepherd' (John 10:16) is understood ecclesially as the gathering of all peoples into the one, undivided Church.

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Every translation

The same chapter in 7 public-domain translations.

WEB · World English Bible

1“Most certainly, I tell you, one who doesn’t enter by the door into the sheep fold, but climbs up some other way, is a thief and a robber. 2But one who enters in by the door is the shepherd of the sheep. 3The gatekeeper opens the gate for him, and the sheep listen to his voice. He calls his own sheep by name and leads them out. 4Whenever he brings out his own sheep, he goes before them; and the sheep follow him, for they know his voice. 5They will by no means follow a stranger, but will flee from him; for they don’t know the voice of strangers.” 6Jesus spoke this parable to them, but they didn’t understand what he was telling them. 7Jesus therefore said to them again, “Most certainly, I tell you, I am the sheep’s door. 8All who came before me are thieves and robbers, but the sheep didn’t listen to them. 9I am the door. If anyone enters in by me, he will be saved, and will go in and go out and will find pasture. 10The thief only comes to steal, kill, and destroy. I came that they may have life, and may have it abundantly. 11“I am the good shepherd. The good shepherd lays down his life for the sheep. 12He who is a hired hand, and not a shepherd, who doesn’t own the sheep, sees the wolf coming, leaves the sheep, and flees. The wolf snatches the sheep and scatters them. 13The hired hand flees because he is a hired hand and doesn’t care for the sheep. 14I am the good shepherd. I know my own, and I’m known by my own; 15even as the Father knows me, and I know the Father. I lay down my life for the sheep. 16I have other sheep which are not of this fold. I must bring them also, and they will hear my voice. They will become one flock with one shepherd. 17Therefore the Father loves me, because I lay down my life, that I may take it again. 18No one takes it away from me, but I lay it down by myself. I have power to lay it down, and I have power to take it again. I received this commandment from my Father.” 19Therefore a division arose again among the Jews because of these words. 20Many of them said, “He has a demon and is insane! Why do you listen to him?” 21Others said, “These are not the sayings of one possessed by a demon. It isn’t possible for a demon to open the eyes of the blind, is it?” 22It was the Feast of the Dedication at Jerusalem. 23It was winter, and Jesus was walking in the temple, in Solomon’s porch. 24The Jews therefore came around him and said to him, “How long will you hold us in suspense? If you are the Christ, tell us plainly.” 25Jesus answered them, “I told you, and you don’t believe. The works that I do in my Father’s name, these testify about me. 26But you don’t believe, because you are not of my sheep, as I told you. 27My sheep hear my voice, and I know them, and they follow me. 28I give eternal life to them. They will never perish, and no one will snatch them out of my hand. 29My Father who has given them to me is greater than all. No one is able to snatch them out of my Father’s hand. 30I and the Father are one.” 31Therefore the Jews took up stones again to stone him. 32Jesus answered them, “I have shown you many good works from my Father. For which of those works do you stone me?” 33The Jews answered him, “We don’t stone you for a good work, but for blasphemy, because you, being a man, make yourself God.” 34Jesus answered them, “Isn’t it written in your law, ‘I said, you are gods’? 35If he called them gods, to whom the word of God came (and the Scripture can’t be broken), 36do you say of him whom the Father sanctified and sent into the world, ‘You blaspheme,’ because I said, ‘I am the Son of God’? 37If I don’t do the works of my Father, don’t believe me. 38But if I do them, though you don’t believe me, believe the works, that you may know and believe that the Father is in me, and I in the Father.” 39They sought again to seize him, and he went out of their hand. 40He went away again beyond the Jordan into the place where John was baptizing at first, and he stayed there. 41Many came to him. They said, “John indeed did no sign, but everything that John said about this man is true.” 42Many believed in him there.

KJV · King James Version

1Verily, verily, I say unto you, He that entereth not by the door into the sheepfold, but climbeth up some other way, the same is a thief and a robber. 2But he that entereth in by the door is the shepherd of the sheep. 3To him the porter openeth; and the sheep hear his voice: and he calleth his own sheep by name, and leadeth them out. 4And when he putteth forth his own sheep, he goeth before them, and the sheep follow him: for they know his voice. 5And a stranger will they not follow, but will flee from him: for they know not the voice of strangers. 6This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. 7Then said Jesus unto them again, Verily, verily, I say unto you, I am the door of the sheep. 8All that ever came before me are thieves and robbers: but the sheep did not hear them. 9I am the door: by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. 10The thief cometh not, but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. 11I am the good shepherd: the good shepherd giveth his life for the sheep. 12But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth: and the wolf catcheth them, and scattereth the sheep. 13The hireling fleeth, because he is an hireling, and careth not for the sheep. 14I am the good shepherd, and know my sheep, and am known of mine. 15As the Father knoweth me, even so know I the Father: and I lay down my life for the sheep. 16And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. 17Therefore doth my Father love me, because I lay down my life, that I might take it again. 18No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again. This commandment have I received of my Father. 19There was a division therefore again among the Jews for these sayings. 20And many of them said, He hath a devil, and is mad; why hear ye him? 21Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind? 22And it was at Jerusalem the feast of the dedication, and it was winter. 23And Jesus walked in the temple in Solomon’s porch. 24Then came the Jews round about him, and said unto him, How long dost thou make us to doubt? If thou be the Christ, tell us plainly. 25Jesus answered them, I told you, and ye believed not: the works that I do in my Father’s name, they bear witness of me. 26But ye believe not, because ye are not of my sheep, as I said unto you. 27My sheep hear my voice, and I know them, and they follow me: 28And I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. 29My Father, which gave them me, is greater than all; and no man is able to pluck them out of my Father’s hand. 30I and my Father are one. 31Then the Jews took up stones again to stone him. 32Jesus answered them, Many good works have I shewed you from my Father; for which of those works do ye stone me? 33The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makest thyself God. 34Jesus answered them, Is it not written in your law, I said, Ye are gods? 35If he called them gods, unto whom the word of God came, and the scripture cannot be broken; 36Say ye of him, whom the Father hath sanctified, and sent into the world, Thou blasphemest; because I said, I am the Son of God? 37If I do not the works of my Father, believe me not. 38But if I do, though ye believe not me, believe the works: that ye may know, and believe, that the Father is in me, and I in him. 39Therefore they sought again to take him: but he escaped out of their hand, 40And went away again beyond Jordan into the place where John at first baptized; and there he abode. 41And many resorted unto him, and said, John did no miracle: but all things that John spake of this man were true. 42And many believed on him there.

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Differences that change the meaning (88)
  • v1 [lexical]: (vv 1, 7) translation of the emphatic double affirmation ('amen, amen') — “Verily verily” (KJV, ASV, YLT, DARBY, WEBSTER) vs “Most certainly” (WEB) vs “Amen amen” (DRC)
  • v1 [lexical]: (vv 1, 7) verb choice for communication ('tell' vs 'say to') — “to” (YLT, DARBY, WEBSTER, DRC) vs “say unto” (KJV, ASV) vs “tell” (WEB)
  • v1 [grammatical]: preposition choice ('into' vs 'to') — “into” (WEB, KJV, ASV, WEBSTER, DRC) vs “to” (YLT, DARBY)
  • v1 [lexical]: phrasing of the enclosure for sheep — “sheepfold” (KJV, WEBSTER, DRC) vs “fold of the sheep” (ASV, YLT, DARBY) vs “sheep fold” (WEB)
  • v1 [lexical]: verb choice for scaling the wall — “climbeth” (KJV, ASV, WEBSTER, DRC) vs “climbs” (WEB) vs “is going” (YLT) vs “mounts” (DARBY)
  • v3 [lexical]: verb choice for hearing ('hear' vs 'listen to') — “hear” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “listen to” (WEB)
  • v3 [grammatical]: verb tense/form for leading — “leadeth” (KJV, ASV, WEBSTER, DRC) vs “leads” (WEB, DARBY) vs “doth lead” (YLT)
  • v4 [lexical]: verb choice/form for bringing out the sheep — “goeth” (KJV, ASV, WEBSTER, DRC) vs “goes” (WEB, DARBY) vs “may put forth” (YLT)
  • v4 [lexical]: (vv 4, 5) conjunction choice ('for' vs 'because') — “for” (WEB, KJV, ASV, WEBSTER) vs “because” (YLT, DARBY, DRC)
  • v5 [lexical]: verb choice for escaping/running away ('flee' vs 'fly') — “will flee” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “fly” (DRC)
  • v5 [grammatical]: verb tense/aspect for knowing — “know not” (KJV, ASV, DARBY, WEBSTER, DRC) vs “don’t” (WEB) vs “have known” (YLT)
  • v6 [lexical]: translation of the word for a figurative saying (paroimia) — “parable spake Jesus unto” (KJV, ASV) vs “to” (WEB) vs “similitude to” (YLT) vs “allegory spoke to” (DARBY) vs “spoke to” (WEBSTER) vs “proverb spoke to” (DRC)
  • v6 [lexical]: verb choice for comprehending ('understood' vs 'knew') — “understood not” (KJV, ASV, WEBSTER, DRC) vs “didn’t understand” (WEB) vs “knew” (YLT) vs “did know” (DARBY)
  • v6 [grammatical]: verb tense/aspect for speaking — “spoke to” (DARBY, WEBSTER, DRC) vs “spake unto” (KJV, ASV) vs “was telling” (WEB) vs “was speaking to” (YLT)
  • v7 [grammatical]: word order and inclusion of pronoun in narrative transition — “therefore said to” (WEB, DRC) vs “therefore said” (ASV, DARBY) vs “unto them” (KJV) vs “said therefore” (YLT) vs “to” (WEBSTER)
  • v8 [lexical]: conjunction choice ('but' vs 'and') — “but” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “and” (DRC)
  • v8 [lexical]: verb choice for paying attention ('hear' vs 'listen to') — “did not hear” (KJV, ASV, YLT, DARBY, WEBSTER) vs “didn’t listen to” (WEB) vs “heard” (DRC)
  • v9 [grammatical]: phrasing of the conditional entry clause — “any man enter in” (KJV, ASV, DRC) vs “anyone enters by me” (WEB) vs “one may come” (YLT) vs “one by me” (DARBY) vs “shall” (WEBSTER)
  • v9 [grammatical]: choice of future auxiliary verb ('shall' vs 'will') — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v9 [grammatical]: verb form for entering/going — “shall go” (KJV, ASV, DARBY, WEBSTER) vs “will” (WEB) vs “he come” (YLT) vs “he” (DRC)
  • v9 [grammatical]: singular vs plural for pasture — “pasture” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “pastures” (DRC)
  • v10 [grammatical]: verb tense for coming (present perfect/copula vs simple past) — “am come” (KJV, DARBY, WEBSTER, DRC) vs “came” (WEB, ASV, YLT)
  • v10 [grammatical]: (vv 10, 17) modal verb tense ('may' vs 'might') — “may” (WEB, ASV, YLT, WEBSTER, DRC) vs “might” (KJV, DARBY)
  • v11 [textual]: variant reading: definite article vs possessive pronoun ('the' vs 'his') — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “his” (DRC)
  • v12 [grammatical]: article vs participle formulation ('the' vs 'a' vs 'being a') — “the” (KJV, DARBY, WEBSTER, DRC) vs “a” (WEB, ASV) vs “being a” (YLT)
  • v12 [grammatical]: relative pronoun/clause structure for ownership — “whose” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “who doesn’t” (WEB)
  • v12 [lexical]: verb choice for perceiving ('sees' vs 'beholds') — “are not seeth” (KJV, WEBSTER, DRC) vs “sees” (WEB, DARBY) vs “beholdeth” (ASV) vs “doth behold” (YLT)
  • v12 [grammatical]: verb form for leaving/abandoning — “and leaveth” (KJV, ASV, WEBSTER, DRC) vs “leaves” (WEB, DARBY) vs “doth leave” (YLT)
  • v12 [lexical]: verb choice for running away ('flees' vs 'flies') — “fleeth and” (KJV, ASV, WEBSTER) vs “flees” (WEB, DARBY) vs “doth flee” (YLT) vs “flieth” (DRC)
  • v13 [lexical]: translation of the word for a hired worker (misthotos) — “a” (ASV, WEBSTER, DRC) vs “is an hireling” (KJV, YLT) vs “a hired hand” (WEB) vs “serves for wages” (DARBY)
  • v13 [lexical]: phrasing of lack of concern for the sheep — “careth not for” (KJV, ASV, WEBSTER) vs “doesn’t care” (WEB) vs “is caring” (YLT) vs “is himself concerned about” (DARBY) vs “he hath no care” (DRC)
  • v14 [textual]: variant reading: inclusion of conjunction vs pronoun — “I” (WEB, ASV, YLT, DARBY, DRC) vs “and” (KJV, WEBSTER)
  • v14 [lexical]: translation of 'my own' vs 'my sheep' — “my sheep” (KJV, YLT, WEBSTER) vs “own” (WEB) vs “mine own” (ASV) vs “those that are mine” (DARBY) vs “mine” (DRC)
  • v14 [textual]: variant reading: active vs passive voice in being known — “by” (YLT, WEBSTER) vs “I’m by my own” (WEB) vs “am known of mine” (KJV) vs “own know me” (ASV) vs “those that are” (DARBY) vs “know me” (DRC)
  • v15 [textual]: variant reading: definite article vs possessive pronoun ('the' vs 'my') — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “my” (DRC)
  • v16 [grammatical]: relative pronoun choice ('which' vs 'that') or repetition of noun — “which” (KJV, ASV, WEBSTER) vs “other sheep” (WEB, DARBY) vs “that” (YLT, DRC)
  • v16 [grammatical]: verb phrasing for becoming one flock — “and there shall be” (KJV, DARBY, WEBSTER, DRC) vs “They will become” (WEB) vs “they become” (ASV) vs “they will hear become” (YLT)
  • v16 [lexical]: translation of 'flock' vs 'fold' — “fold and” (KJV, WEBSTER, DRC) vs “flock” (ASV, YLT, DARBY) vs “flock with” (WEB)
  • v17 [lexical]: translation of the causal phrase ('therefore' vs 'for this reason') — “the” (WEB, ASV, DRC) vs “Therefore doth my” (KJV, WEBSTER) vs “Because of this the” (YLT) vs “On this account the” (DARBY)
  • v17 [grammatical]: verb agreement ('love' vs 'loves') — “love” (KJV, ASV, YLT, WEBSTER, DRC) vs “loves” (WEB, DARBY)
  • v18 [lexical]: translation of 'no one' vs 'no man' — “man taketh” (KJV, WEBSTER, DRC) vs “one takes” (WEB, DARBY) vs “one” (ASV) vs “one doth take” (YLT)
  • v18 [lexical]: preposition choice ('of' vs 'by') — “of” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “by” (WEB)
  • v18 [lexical]: translation of 'exousia' (power vs authority) — “power” (WEB, KJV, ASV, WEBSTER, DRC) vs “again” (YLT) vs “authority” (DARBY)
  • v18 [grammatical]: preposition and noun arrangement for receiving the command — “of” (KJV, DRC) vs “from” (YLT, WEBSTER) vs “this commandment from” (WEB) vs “I from” (ASV) vs “this commandment” (DARBY)
  • v19 [lexical]: prepositional phrase for cause ('because of' vs 'for') — “because of” (WEB, ASV, YLT) vs “for” (KJV, WEBSTER, DRC) vs “on account of” (DARBY)
  • v19 [lexical]: translation of 'logous' (words vs sayings) — “words” (WEB, ASV, YLT, DARBY, DRC) vs “sayings” (KJV, WEBSTER)
  • v20 [lexical]: translation of 'daimonion' (demon vs devil) — “demon” (WEB, ASV, YLT, DARBY, WEBSTER) vs “devil” (KJV, DRC)
  • v20 [lexical]: translation of 'mainetai' (mad vs insane vs raves) — “is mad” (KJV, ASV, YLT, DRC) vs “insane” (WEB, WEBSTER) vs “raves” (DARBY)
  • v20 [lexical]: verb choice for paying attention ('hear' vs 'listen') — “hear ye” (KJV, ASV, WEBSTER) vs “do hear” (YLT, DARBY) vs “do you listen to” (WEB) vs “you” (DRC)
  • v21 [lexical]: translation of 'rhemata' (words vs sayings) — “the words” (KJV, WEBSTER, DRC) vs “sayings” (WEB, ASV) vs “those” (YLT, DARBY)
  • v22 [grammatical]: clause structure and verb supply for the setting of the feast — “at Jerusalem” (WEB, ASV, DRC) vs “and it was winter” (KJV, WEBSTER) vs “in Jerusalem came” (YLT) vs “was celebrating at Jerusalem” (DARBY)
  • v23 [grammatical]: verb aspect (simple past vs past continuous) — “walked” (KJV, DARBY, WEBSTER, DRC) vs “was walking” (WEB, ASV, YLT)
  • v23 [grammatical]: possessive form vs definite article (Solomon's vs the) — “Solomon’s” (WEB, KJV, ASV, WEBSTER, DRC) vs “the” (YLT, DARBY)
  • v24 [lexical]: verb choice for gathering around (encircled vs came round about) — “therefore came” (ASV, YLT, DRC) vs “therefore came around” (WEB) vs “round about” (KJV) vs “therefore surrounded” (DARBY) vs “around” (WEBSTER)
  • v24 [stylistic]: (vv 24, 35) archaic vs modern preposition ('unto' vs 'to') — “to” (WEB, YLT, DARBY, WEBSTER, DRC) vs “unto” (KJV, ASV)
  • v24 [grammatical]: verb mood/form ('art' vs 'be' vs 'are') — “art” (ASV, YLT, DARBY, WEBSTER) vs “thou be” (KJV, DRC) vs “you are” (WEB)
  • v24 [lexical]: phrasing of the command to speak — “tell” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “say so to” (DARBY)
  • v24 [lexical]: translation of 'parresia' (plainly vs openly vs freely) — “plainly” (WEB, KJV, ASV, WEBSTER, DRC) vs “freely” (YLT) vs “openly” (DARBY)
  • v25 [lexical]: verb choice for communication ('told' vs 'speak to') — “told” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “speak to” (DRC)
  • v25 [grammatical]: verb tense and phrasing of negation — “ye believed not” (KJV, WEBSTER) vs “do believe” (YLT, DARBY) vs “you don’t believe” (WEB) vs “believe” (ASV) vs “you believe” (DRC)
  • v25 [grammatical]: relative pronoun choice ('that' vs 'which') — “that” (WEB, KJV, ASV, YLT, WEBSTER, DRC) vs “which” (DARBY)
  • v25 [grammatical]: verb tense (present vs past) — “do” (WEB, KJV, ASV, YLT, DARBY, DRC) vs “did” (WEBSTER)
  • v25 [grammatical]: possessive phrasing vs article for the Father — “my Father’s” (WEB, KJV, ASV, DARBY, WEBSTER) vs “the” (YLT, DRC)
  • v28 [grammatical]: translation of the emphatic double negative for eternity — “shall never” (KJV, ASV, DARBY, WEBSTER) vs “not” (YLT, DRC) vs “will” (WEB)
  • v29 [textual]: variant reading: relative pronoun case and verb phrasing for what the Father gave — “who has given to” (WEB, DARBY) vs “which gave them” (KJV) vs “who hath given unto” (ASV) vs “who hath given to” (YLT) vs “who to” (WEBSTER) vs “hath given” (DRC)
  • v29 [textual]: variant reading: 'the Father's' vs 'the' — “the” (ASV, YLT, DARBY, DRC) vs “my Father’s” (WEB, KJV, WEBSTER)
  • v30 [textual]: variant reading: definite article vs possessive pronoun for the Father — “the” (WEB, ASV, YLT, DARBY, DRC) vs “my” (KJV, WEBSTER)
  • v31 [lexical]: verb choice for lifting up stones — “took up” (WEB, KJV, ASV, WEBSTER) vs “take” (YLT) vs “therefore again” (DARBY) vs “then” (DRC)
  • v32 [grammatical]: demonstrative pronoun vs demonstrative adjective + noun — “those works” (WEB, KJV, ASV, WEBSTER) vs “them” (YLT, DARBY) vs “these” (DRC)
  • v32 [stylistic]: (vv 32, 34, 38) archaic vs modern pronoun ('ye' vs 'you') — “ye” (KJV, ASV, YLT, DARBY, WEBSTER) vs “you” (WEB, DRC)
  • v33 [grammatical]: verb form for making oneself God — “makest thyself” (KJV, ASV, DARBY, WEBSTER) vs “make yourself” (WEB) vs “dost make” (YLT) vs “maketh” (DRC)
  • v34 [grammatical]: question formulation (contraction vs expanded) — “Is” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “Isn’t” (WEB)
  • v35 [grammatical]: preposition vs article — “the” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “to” (DRC)
  • v35 [lexical]: translation of 'egeneto' (came vs was spoken) — “came” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “was spoken” (DRC)
  • v38 [textual]: variant reading: verb choice for comprehending ('understand' vs 'believe') — “believe” (WEB, KJV, DARBY, WEBSTER, DRC) vs “understand” (ASV) vs “may” (YLT)
  • v38 [textual]: variant reading: pronoun ('him') vs explicit noun ('the Father') — “him” (KJV, YLT, DARBY, WEBSTER) vs “the Father” (WEB, ASV, DRC)
  • v39 [textual]: variant reading: conjunction ('therefore') vs adverb ('again') — “sought again” (WEB, KJV, ASV, WEBSTER) vs “therefore” (DARBY, DRC) vs “seeking” (YLT)
  • v39 [lexical]: verb choice for arresting/capturing (take vs seize) — “take” (KJV, ASV, DARBY, WEBSTER, DRC) vs “seize” (WEB, YLT)
  • v39 [lexical]: conjunction choice ('and' vs 'but') — “and” (WEB, ASV, YLT, DARBY, DRC) vs “but” (KJV, WEBSTER)
  • v39 [lexical]: verb choice for departing (escaped vs went forth vs went away) — “escaped out of” (KJV, DRC) vs “went forth” (ASV, YLT) vs “went” (WEB) vs “went away from” (DARBY) vs “from” (WEBSTER)
  • v39 [grammatical]: singular vs plural for hand/hands — “hand” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “hands” (DRC)
  • v40 [grammatical]: prepositional phrase construction — “into the” (WEB, KJV, ASV, WEBSTER) vs “to” (YLT, DARBY) vs “that” (DRC)
  • v40 [grammatical]: phrasing of John's baptizing location — “was baptizing” (WEB, DRC) vs “at” (KJV, WEBSTER) vs “was the” (ASV) vs “was” (YLT) vs “was baptising the” (DARBY)
  • v40 [lexical]: verb choice for staying/remaining (abode vs stayed vs remained) — “there he abode” (KJV, ASV, WEBSTER, DRC) vs “stayed there” (WEB) vs “remained” (YLT) vs “there” (DARBY)
  • v41 [lexical]: verb choice for approaching (came vs resorted) — “came to” (WEB, DARBY) vs “came” (ASV, YLT) vs “to” (WEBSTER, DRC) vs “resorted unto” (KJV)
  • v41 [grammatical]: conjunction vs starting a new sentence with a pronoun — “and” (KJV, YLT, DARBY, WEBSTER) vs “They” (WEB, ASV, DRC)
  • v41 [lexical]: translation of 'men' / verb for performing a sign — “indeed” (WEB, ASV, YLT, DRC) vs “did” (KJV, DARBY) vs “performed” (WEBSTER)
  • v42 [grammatical]: preposition following 'believe' ('on' vs 'in') — “believed on” (KJV, ASV, DARBY, WEBSTER) vs “in” (WEB, DRC) vs “did believe in” (YLT)

Behind this page

Source text. Greek (TAGNT, public-domain critical text). Provided Greek text (critical edition akin to NA28/UBS5 or SBLGNT).

Divine names: Theos (God).

Also consulted, but not counted in the consensus

Academic textual-historical analysis

The chapter presents a narrative where Jesus describes himself using pastoral figures of speech, calling himself the 'door of the sheep' and the 'good shepherd' who lays down his life for the flock, in contrast to thieves, robbers, and hired hands (verses 1-18). This causes a division among his listeners (verses 19-21). The scene then shifts to the Feast of Dedication in Jerusalem during winter (verses 22-23). Pressed to declare if he is the Christ, Jesus points to his works and claims his sheep hear his voice (verses 24-28). He asserts that no one can snatch them from the Father's hand and states, 'I and the Father are one' (verses 29-30). Accused of blasphemy for making himself God, Jesus defends his claim by quoting the law ('I said, you are gods') and pointing to his works (verses 31-38). He escapes being seized and withdraws across the Jordan to the place where John the Baptist formerly baptized (verses 39-42).

Jewish interpretation

In this narrative, Jesus uses agricultural metaphors of a sheepfold, a gate, and a shepherd to distinguish himself from thieves and hired hands, stating that his sheep recognize his voice. Later, during the winter Feast of Dedication in Jerusalem, a group identified as 'the Jews' questions him about his messianic identity. He asserts unity with the Father, prompting his audience to attempt to stone him for blasphemy—a charge he counters by appealing to a scriptural text that uses the word 'gods.'

Latter-day Saint

In this narrative, Jesus uses the metaphor of the Good Shepherd to assert His legitimate authority, distinguishing Himself from false leaders who act as thieves. He claims intimate knowledge of His flock, a willingness to die for them, and the authority to lay down and take up His life. He also mentions having other sheep not of the present fold. In the subsequent encounter at the Feast of Dedication, Jesus declares His unity with the Father, which provokes the Jewish leaders to attempt stoning Him for blasphemy. He counters their accusation by quoting their own law, 'Ye are gods,' to defend His assertion of divine sonship.

Jehovah's Witnesses

Jesus presents the illustration of the fine shepherd, differentiating himself from false shepherds and thieves who seek to harm the flock. He speaks of laying down his life for the sheep and mentions gathering 'other sheep' to form one unified flock under his care. Later, during the Festival of Dedication, Jewish opposers question his identity and attempt to stone him, accusing him of blasphemy for allegedly making himself God. Jesus defends his identity by referencing the Hebrew Scriptures, noting that human judges were addressed as 'gods,' and emphasizes that he only claimed to be God's Son. He highlights his unity with the Father's works while maintaining that he operates under the Father's authority.

Translation choices the NCB made (93)
  • v1: "Amen, amen" — Transliterates the solemn Hebrew interjection directly to preserve its distinct theological weight.
  • v1: "say to" — Reflects standard contemporary English for the direct address legō hymin.
  • v1: "into" — Accurately renders the spatial preposition eis governing the movement into the enclosure.
  • v1: "sheepfold" — Provides a natural English compound for the genitive construct.
  • v1: "climbs up" — Preserves the participial form anabainōn describing the continuous, illicit action.
  • v3: "hear" — Best reflects the cognitive and auditory reality of akouei.
  • v3: "calls" — Maintains dignified English register, sacrificing the direct noun-verb cognate (phone/phonei) for standard clarity.
  • v3: "leads" — Modernizes the third-person singular present indicative.
  • v4: "brings out" — Accurately renders ekbalē as a transitive action of drawing the flock out.
  • v4: "because" — Accurately translates the causal conjunction hoti in a standard modern register.
  • v5: "will flee" — Selects standard modern vocabulary for pheuxontai over archaic 'fly'.
  • v5: "do not know" — Standardizes the negation of the perfect tense verb functioning with present meaning.
  • v6: "figure of speech" — Aligns with the academic and lexical distinction of paroimia as a dark saying or figure, distinct from parabole.
  • v6: "did not understand" — Standardizes the negative aorist egnōsan in contemporary English.
  • v6: "was speaking to" — Captures the imperfect tense elalei indicating the ongoing nature of his instruction.
  • v7: "therefore said to them" — Preserves the connective oun and the dative pronoun autois in standard English syntax.
  • v8: "but" — Renders the adversative conjunction alla setting up the contrast.
  • v8: "did not hear" — Maintains the auditory verb akouō used consistently throughout the passage.
  • v9: "anyone enters through me" — Accurately renders the indefinite tis and the conditional subjunctive with the instrumental preposition.
  • v9: "will" — Uses modern auxiliary 'will' for the future passive verb.
  • v9: "will enter in" — Accurately translates the future indicative eiseleusetai.
  • v9: "pasture" — Translates the singular accusative noun nomēn.
  • v10: "came" — Standardizes the aorist ēlthon as a simple past rather than an archaic perfect construction.
  • v10: "may" — Follows standard sequence of tenses for the subjunctive verb echosin.
  • v11: "the" — Translates the definite article tōn modifying sheep, without the possessive pronoun found in the Vulgate tradition.
  • v12: "the" — Renders the substantival participle with definite article ho misthōtos.
  • v12: "whose own" — Translates the relative pronoun hou governing possession directly.
  • v12: "sees" — Uses standard modern English for the present indicative theōrei.
  • v12: "leaves" — Employs standard contemporary third-person singular for aphiēsin.
  • v12: "flees" — Standardizes the translation of the present verb pheugei.
  • v13: "a hired hand" — Modernizes the term misthōtos, avoiding the archaic 'hireling'.
  • v13: "does not care" — Accurately renders the impersonal verb melei with the dative and negative.
  • v14: "I" — Follows the critical text reading which begins the clause directly with the pronoun egō.
  • v14: "my own" — Translates the neuter plural substantive adjective ta ema without supplying the noun 'sheep'.
  • v14: "my own know me" — Renders the active verb ginōskousin supported by the critical Greek text, replacing the Byzantine passive.
  • v15: "the" — Translates the definite article tōn without a possessive pronoun, following the Greek over the Latin tradition.
  • v16: "that" — Utilizes the relative pronoun ha natively.
  • v16: "they will become" — Translates the future deponent verb genēsontai as an active continuous state.
  • v16: "flock" — Preserves the lexical distinction between poimnē (flock) and aule (fold).
  • v16: "one flock, one shepherd" — Directly translates poimne and poimen without resolving the nature of the unity.
  • v17: "For this reason" — Translates dia touto pointing forward to the hoti clause.
  • v17: "loves" — Standardizes the third-person singular agapa.
  • v18: "one takes" — Renders the inclusive negative pronoun oudeis.
  • v18: "of" — Translates the preposition ap' emautou, maintaining the origin of volition.
  • v18: "authority" — Specifically renders exousian as right or authority rather than mere physical power (dunamis).
  • v18: "from" — Accurately renders the preposition para.
  • v19: "because of" — Translates the preposition dia with the accusative indicating cause.
  • v19: "words" — Provides the direct rendering of logous.
  • v20: "demon" — Distinguishes daimonion from diabolos.
  • v20: "insane" — Accurately translates mainetai into contemporary diagnostic language for madness.
  • v20: "listen to" — Translates akouete contextually as giving heed or listening.
  • v21: "the words" — Renders rhēmata directly.
  • v22: "took place in Jerusalem" — Provides the verb to accurately translate egeneto in reference to the festival event.
  • v23: "was walking" — Captures the imperfect tense periepatei indicating continuous action.
  • v23: "of Solomon" — Translates the genitive tou Solomōnos directly.
  • v24: "encircled" — Precisely translates ekyklōsan, highlighting the physical and confrontational surrounding.
  • v24: "to" — Uses modern English preposition.
  • v24: "you are" — Standardizes the second-person indicative ei.
  • v24: "tell" — Provides the standard translation of eipe.
  • v24: "plainly" — Best communicates the demand for unambiguous clarity inherent in parresia.
  • v24: "keep us in suspense" — Translates the idiomatic expression into its English equivalent rather than a wooden literalism.
  • v25: "told" — Renders the aorist eipon as a completed past declaration.
  • v25: "you do not believe" — Accurately renders the present active indicative pisteuete with the negative.
  • v25: "that" — Uses the appropriate modern relative pronoun for the restrictive clause.
  • v25: "do" — Accurately reflects the present tense poiō.
  • v25: "my Father's" — Renders the genitive tou patros mou.
  • v27: "hear my voice" — Translates the sensory verb akouousin literally, leaving its contemporary application unspecified.
  • v28: "will never perish" — Consolidates the emphatic double negative ou me and the eternal prepositional phrase into natural English idiom.
  • v28: "no one will snatch them out of my hand" — Translates the Greek directly without adding interpretive glosses regarding voluntary apostasy or unconditional security.
  • v29: "What my Father has given me" — Adopts the neuter relative pronoun (ho) supported by early manuscripts, emphasizing the collective gift of the flock.
  • v29: "my Father's" — Follows the critical text reading tou patros mou.
  • v30: "the" — Reads the article ho patēr without the supplied possessive pronoun.
  • v31: "took up" — Renders the aorist verb ebastasan.
  • v32: "which work of them" — Directly translates the partitive genitive poion autōn ergon.
  • v32: "you" — Updates archaic second-person plural to modern standard.
  • v33: "make yourself" — Translates poieis seauton in contemporary English.
  • v34: "Is it not" — Renders the negative interrogative ouk estin in formal contemporary register.
  • v35: "the" — Translates the definite article ton modifying logon.
  • v35: "came" — Translates egeneto directly as came or occurred.
  • v38: "continue to know" — Preserves the textual variant gnōskēte highlighting the ongoing state of knowledge, distinguishing it from the initial aorist gnōte.
  • v38: "the Father" — Reads tō patri as in the critical Greek text over the assimilated pronoun.
  • v39: "seeking therefore again" — Includes both oun and palin as supported by the manuscript evidence.
  • v39: "seize" — Translates piasai, meaning to apprehend or arrest.
  • v39: "and" — Directly translates kai.
  • v39: "went forth" — Translates exēlthen directly, signifying movement out of their grasp rather than using the interpretive 'escaped.'
  • v39: "hand" — Retains the singular cheiros, mirroring the singular hand of the Father/Son earlier.
  • v40: "to" — Translates eis ton topon smoothly as a destination.
  • v40: "was first baptizing" — Accurately renders the periphrastic construction ēn ... baptizōn and the temporal to prōton.
  • v40: "stayed there" — Uses modern standard 'stayed' for emeinen.
  • v41: "came to" — Simply translates elthon pros.
  • v41: "and" — Follows the continuous paratactic kai linking the clauses.
  • v41: "indeed performed" — Combines the postpositive particle men with a suitable verb for epoiēsen.
  • v42: "believed in" — Uses natural English idiom for eis auton while dropping the overly literal 'into'.
Limits worth knowing
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

See the full step-by-step working → · AI-generated Oct 8, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)